
Class 37*37-5- 
Book «// \J 

PRESEHTCD liv /^/3 




FRANCIS B. HARRIS 

AGED 82 YEARS 
JAN. 7, 1913 



■* 



THE 

Kingdom of God 

and the 

Kingdom of the Heavens 

as seen in the Illustrations of the 

Parables of our Lord Jesus Christ 

setting forth the Resurrection 

of the Dead and the Work 

of the Future Life to 

its Consummation 

in Glory 



REVISED EDITION 



BY 

FRANCIS B. HARRIS 

Salem, Oregon 
1913 



* * 



BTzns 
■ Hz 

/?/3 



N. D. ELLIOTT, PRINTER 

SALEM, OREGON 
1913 

° 4 * « mi 



Contents 



IN MATTHEW 

Parable ««re 

1. The Sower - 14 

2. The Wheat and Tares 19 

3. The Mustard Seed ----- 24 

4. The Hidden Leaven 27 

5. The Hidden Treasure - - - - - 30 

6. The Hidden Pearl 34 

7. The Draw Net 38 

8. The Householder's New and Old Things - 41 

9. The What Defileth 44 

10. The Trespass Brother 46 

11. The Compassionate King ... 50 

12. The Laborers in the Vineyard - - 56 

13. The Two Sons 61 

14. The Wicked Husbandmen . ... 66 

15. The Son's Marriage 73 

16. The Good Man and Thief - - - - 79 

17. The Ten Virgins 84 

18. The Talents Five, Three and Two - - 92 

19. The Sheep and Goats ----- 97 

IN MARK 

2. The Blade, Ear and Full Corn 105 

6. The Fig Tree Leaves 109 



4 CONTENTS 

IN LUKE 

2. The Good Samaritan 115 

3. The Importuning Friend - 119 

4. The Kingdom of Devils (Demons) - - 124 

5. The Sign of Jonah 127 

6. The Hidden Candle ----- 132 

7. The Rich Man Who Was a Fool - - - 137 

8. The Lord's Return From His Wedding - 143 

9. The Five in One House ----- 148 

10. The Agreeing With Thy Adversary - - 155 

11. The Barren Fig Tree 160 

12. The Loosed Ox or Ass to Drink - - - 164 

14. The Closed Door 169 

15. The Ass or Ox in a Pit - - - - 174 

16. The Invitation to a Feast - - - - 178 

17. The Feast for the Poor - - - 182 

18. The Great Supper 187 

19. The Lost Sheep 192 

20. The Lost Coin 198 

21. The Lost Son (Prodigal) ... 203 

22. The Unjust Steward ----- 208 

23. The Rich Man and Lazarus - - - 212 

24. The Plowing or Feeding Servant - - - 228 

25. The Unjust Judge 232 

26. The Pharisee and Publican - 240 

27. The Ten Servants and Ten Pounds - - 248 
29. The Fig Tree and all Other Trees - - - 259 



EXPLANATION 



Explanation 



First: The heavy Black Words are for em- 
phasis, to make them Expressive, Forcible and 

Strong. 

Second: The Capitals used in the body of 
the work are for Personification; To Personal- 
ize; To Represenl inanimate objects as possess 
ing the Attributes of Persons. 

Third: The Scripture references are nu- 
merous. They arc selected by the Author wit li 
a great deal of personal Labor and Care, and 
he would earnestly recommend the reader, after 
reading the booh through, to go over it again, 
and Carefully and Prayerfully examine each 
reference to get the Bible thought, and com- 
pare it with the thought of the Author of the 
Book, and judge for himself, as God holds each 
one responsible for their Faith and Works. 
Jas. 2:17-21. 



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PYRAMIDAL DESIGN 

OF 

THE MILLENNIAL AGE 

AND THE AGES TO COME 
Col. 1:25-27 



CONSECRATED HUMAN BEINGS 

ARE BEGOTTEN SPIRIT BEINGS 

DURING DEATH: THEN 

AFTER THIS LIFE, ARE BORN / <? /^'T^. Dr . 

SPIRIT BEINGS INTHE 

RESURRECTION MORN 




HOLY ANGELS. JOB i fc, 38 7 
SONS OF GOD GENfc.2 



ALLOTHERS ARE /^/SAINTS AND SEALED ONES RE STORE D^ 

HUMAN 8EINGS 

IN THIS LIFE 

AND RESTORED/^/ N ATI ON OF ISRAEL 

TOHUMAN / /RESTORED TO PERFECTION OF LIFE IN THE KINCDOm\/ ^*/q «, 

PERFECTION/ A X £ £ / ^ M 

inthe 7e/ WORLD OF MANKIND V/S*/ 

resur-/ Aestoreotoperfectionofufe and dominion of earthX/ <<, V7 

RECTION^ — Xoy <(>/ 

VTHE UNPARDONABLE SIN OR SECOND DEATH CLASS OR GOATS \q/ 

MATTI2:3I, 25 26; HEB.fe-4-fe; 10 26-29 

Study this Pyramid Carefully and Prayerfully 



CONSUMMATION OF THE 

PLAN OF REDEMPTION OF MEN AND ANGELS 
Eph. 2:6-7; 2:6, 21 



PREFACE 




Preface 



The Author acknowledges the weakness of his pen, the 
frailty of his flesh, and the depravity of his human aature 
for the great task before aim. II** assumes thai *'<"! is 
the Creator of all things ami rules over Hit- works of his 
hands, llis attributes arc all-powerful, all-seeing, all- 
wise, a)l-loving, all-just, all-merciful, and all-truthful. 

The Bible Bets forth three worlds. "The world thai 
then was," "This presenl evil world.*' ami "the world to 

come." "The world that wa8" ended with the I'l I. 

And its conditions ami arrangements were destroyed by 
water. It had a heavens or governmental order, and was 
ruled by Men and Angels. It is called the "disposition of 

Angels." Acts 7:53. 

The world since the Flood, and what now is. will end at 
our Lord's second Advent. Ami its Conditions and Ar- 
rangements will be destroyed by fire. The Earth was not 
destroyed by the flood, neither will it be destroyed by the 

fire. The Earth abide) It forever. This also has a heavens. 
and is ruled by fallen men and fallen angels. This world 
is divided into two dispensations, the Jewish and (ientile 
Ages. 

The ''world to come" will continue a thousand years. 
It will be a renewed heavens and earth "wherein dwelleth 
righteousness." It has also a heavens, and will be ruled 
by our Lord and his church, and by the Holy Angels. 
These three worlds will continue 7.000 years. 

All beings, men and angels, who can stand the trial 
judgment of the third •'Heavens," will be granted ever- 
lasting life on either of three plains of future existence. 
A heavenly Immortal Divine Nature plain; or on the 



12 PREFACE 

Angelic Spiritual plain; for angels, or on an Earthly 
perfect human plain for men — the Race. 

This book designates the worlds by several names. The 
first is called Dispensation or Age, Antediluvian or An- 
gelic age, etc. The Second is called this Age, this dis- 
pensation, this present evil world; and that part of it 
before our Lord's first advent is called the Jewish or Law 
Age or dispensation, etc. 

The Author aims at all times to take God's standpoint 
from the Scriptures. God will defend the Scriptures. We 
trust them implicitly. He regards the Resurrection of the 
dead, as the Key to the understanding of the word of God 
— the Scriptures — the Old and New Testaments. And the 
Author has tried to turn this Key (the Resurrection) on 
every page of his work, as the true Bible thought. It 
is what God has "kept secret from the foundation of the 
world, and now has revealed it through his Son to all na- 
tions, " so let no man speak light of them, or ignore them, 
by sophistry or otherwise. Matt. 13 :35 ; Rom. 16 :25-26. 

The meaning of these Parables is drawn largely from 
the thoughts expressed by our Lord in the verses preced- 
ing most of the parables; especially in Luke's Gospel. 
The location of the scenes of the parables is fixed by the 
teachings of each parable's Preface. Then the parable 
itself shows the drift of Jesus' thoughts. 

Death is assumed as the Bible penalty for Sin, and not 
eternal consciousness of pain or torture. Death runs as 
a great River between the two (the second world, and the 
one to come). All mankind have fallen and are falling in 
this river, since God said "dying thou shalt die" for your 
disobedience. All would have remained in death for- 
ever; but God sent Jesus to die for Sin, and, then he 
raised him from death, and thus he has given assurance 
to all men (the Race to a resurrection) in that he raised 
him (Jesus) from the dead. Acts 17 :31. 

Now Christ must come again, and all the dead must be 
raised and a universal kingdom of righteousness must be 
established for at least one thousand years ; to give a fair 
and full opportunity to every individual, to hear and 
know the Gospel of righteousness, in order to receive its 
blessings, and to honor God and make him merciful and 
just, and the justifier of every one believing in him. 

The Author assumes from the Bible that the future life 
(Zoe — Greek) is secured by resurrection only. Paul says, 



PREFACE U 

if there is no resurrection there is no future life 'I Cor. 
15:13-19, 21-22). The Author seeks to show tins by cur 
Lord's Parables in Matthew and Luke, and by a Large 
number of Scripture quotations, bearing <>n the res u rree- 
tion of the dead. Without a resurrection of the dead, the 
large majority of these passages are meaningless. But by 
a resurrection they are all plain, philosophical, reason- 
able, and scientific The true Bible religion is a Bcience. 
It is the science of the sciences. The Christian Science 
Creed to the Contrary notwithstanding. 

The Author pleads with the Bible student to give his 
hook a careful and prayerful reading, and if he or she 
does not see and understand the Bible as the writer does, 
let him or her take the objections to the Lord in prayer 
and supplications that he or she may be led into the 
"true light" that some future day is to "lighten every 
man that is horn into the world" — "the world thai QOW 
is." John 1:9; II Pet. 3:7. 

It may seem that the Author has made too much of the 
Resurrection. It is the keynote running all through the 
Scriptures, and the Author has made it the keynote of 
this hook. The reason is: This fundamental Doctrine is 
made of hid little or no account by the ministry of Cod's 
word, propagating the idea that death is simply passing 
into a greater life, and simply the body dies. The Scrip- 
tures nowhere say the body dies. The writer recognises 
that a few passages seem to favor the death of the body; 
But by a careful searching of the original Greek and 
Hebrew Scriptures, it is plain to every candid mind that 
our Common version (King James') is in many words er- 
roneously translated ; growing out of the philosophy of 
some ancient Greek Infidel writer. 

It is the truth we want, irrespective of creed or crit- 
icism. 

So this Book is sent out to the reading public ; if possi- 
ble to lead some thinking Christians, and Bible students 
of all classes into the truth; the Bible truth, and nothing 
but the truth, so help me God. Such is the prayer, dear 
reader, of vour humble servant. 

F. B. HARRIS, 

Salem, Oregon. 
March, 1913. 



14 THE SOWER 




Parables in Matthew 



1. PARABLE OF THE SOWEjR. Matt* 13 :3-8 ; Mark 4 : 
3-8 ; Luke 8 :5-8. 

Explained by Jesus for Our Guide. Matt. 13:14-23; 
Mark 4:14-20; Luke 8:11-15. 

Glossary. 

The Scene of this parable is laid in all of the three dis- 
pensations, from Adam to the end of Christ's first thou- 
sand years' reign on the earth, after his second Advent. 
Rev. 14:6-7. 

a. "Behold a Sower." Represents any one of God's 
servants. Psa. 60:36; Eccle. 11-6: Tsa. 32:20. • 

Our Lord here commenced His teachings to the people 
in parables and dark sayings, because "seeing they see 
not. and hearing they hear not, neither do they under- 
stand" (Matt. 13 :13V And in the 15th verse He gives the 
reason. And He quotes the Prophet Isaiah, 6:0, to prove 
that he in his first advent was not to instruct them so that 
they should understand. The same with Isaiah in his 
instructions to Israel. Neither of them were to teach so 
the people could understand, else they would have taught 
differently, so that the people all could understand their 
teachings. It implies this dispensation, or the first com- 
ing of Our Lord, was to rescue the race of mankind from 
death — to die for Sin. nothing^more. and nothing less. But 
the next age or dispensation after the resurrection of all 
the dead (John 5:25-20\ they are all to be taught and in- 
structed to repent and be converted. Hence he taught 
them in parables, so they (the common people) could not 
see, hear, and understand with their hearts, and be con- 
verted ; and, in such a case, the Lord would be under obli- 
gations to pardon and heal them before the time. (Isa. 
6 :10-11 : Matt. 13 :13-15). Then he explained the parable 



THE SOWER 15 

to bis disciples hy themselves alone Y el they did not 

fully understand him. neither do any of his disciples 
understand him to this day, as they ought. Mark, and 
Luke also were with our Savior when In- uttered this 
parable, and heard his explanation. Mark 4:3-8, 14-20; 
Luke 8:5-8, 11-15. 

The glossary of this parable will be omitted m the para- 
bles of Mark and Luke And as be has given us an 
insight by his explanations of this and three other para- 
bles, h't us therefore by these instructions peep Into the 
parables in this Book, and see and Learn some of the mys- 
teries of our Lord's future kingdom, and also gain an 
entrance into the glories of that kingdom. 

b. "Went forth to Sow." "S 1" Represents Gospel 

truths of the kingdom. Psa. 67:6, 85:12-13; Luke 2:14. 

Mark says "the sower SOWeth the word." Mark" 4:14. 
Luke says "the seed is the word of Cod.*' Luke 8:11. 
Jesus in Matthew calls the word "the seed of the king- 
dom." In John 1:1-2 it is called "a God." Logos Creek. 

Paul says "the seed " is not many s Is. hut ' ' one s 1 " 

M which is Christ," or Chrisi seed. Gal. 3:16. To us then, 
the seed of the parable are truths and doctrines of the 
Bible. God has been giving us the seeds of truth all down 

the ageS. God al times, and in various ways told il to his 

servants and prophets, and they told it and had it written, 
and, in the last days God has spoken to us by his Son. 
Heb. 1 :l-2. 

God first made his plan of the ages known to our first 
parents in the Garden of Eden, immediately after they 
had broken Ids law by eating the forbidden fruit. He 
explained to the serpent by charging him with the evil 
deed of Adam's disobedience. The serpent deceiving Eve, 
by telling her the ft nit was good, and telling her she would 
not die. So he was a liar from the beginning. (John 8: 
40-44). See also Gen. 3:1-6. There and then God told 
the serpent that his seed "lies" (John 8:44) should bruise 
her (Eve's) heel, and her seed "truth" sometime would 
bruise his head. Gen. 3:15. 

c "Some Seed fell by the wayside." Represents dull 
and ignorant hearers. Mark says our Lord said "these 
are they by the wayside, when they have heard, Satan 
cometh immediately and taketh away the word, that was 
sown in their hearts." Luke says "the devil taketh away 
the word out of their hearts." Psa. 146 :5-6 ; Jer. 31 :9-ll. 



16 THE SOWER 

The "wayside" represents the margin of a beaten and 
callous heart or mind of the hearer of the word. Like a 
road alongside of a hard path through the prepared 
ground. Seed falling on such ground takes no moisture 
and cannot root, so is left to perish, if not otherwise dis- 
posed of. Psa. 126 :5 ; Eccle. 11 :6 ; Isa. 32 :20 ; Gal. 6 :7-8. 

d. "The Fowls (Birds) came and devoured them up." 
Represents Evil Spirits — Fallen Angels. Gen. 19:19; 
Judges 20:34; I John 4:1. 

Mark says "it was Satan" that did it. Luke says, "The 
Devil" (Deu. 28:38; Hos. 4:10; Hag. 1:6). These names 
represent the head of the fallen angels, who was the 
leader in the introduction of sin and death into the world. 
God permitting him to do it for some wise, and future 
good for the Angels, and the Race of men ; providing the 
angels as well as the race are penitent, and will reform; 
when the "great day" comes for the fallen Angels (Jude. 
6) and when men have their stupor and blindness re- 
moved (Acts 28:27-28) and repent and believe the Gospel 
of the Kingdom. 

e. "Some fell upon stony ground where they had not 
much earth." Represents joyful but soon offended hear- 
ers. Jer. 31 :27 : Eze. 36 :8-1 1 ; Hos. 2 :23. 

Jesus says in bis explanation "that he that heareth the 
word and anon with jov receivetb it. yet be bath not root 
in himself: but endureth for a while : for when tribulation 
and persecution arisotb because of the word, by and by 
he is offended." Our Lord says in Mark. "They immedi- 
ately receivetb it with gladness, and after persecutions, 
are immediately offended." Luke says Jesus said, "in 
time of temptation they fall away." 

Since our Lord's first presence, and in every generation 
since, there have been "stony ground bearers." They run 
well for a while but the adversary in some wav at times, 
under certain circumstances, causes them to fall away and 
never return. This class of hearers "have received the 
grace of God in vain" (II Cor. 6 :1). For to have convic- 
tions of truth sufficiently to cause a person to turn to the 
Lord, and confess him, is a direct grace from God by his 
Spirit. So in the resurrection age, they will be dealth with 
as if they had never known the truth. 

Then in the resurrection age, when their stupor and 
dullness of hearing (Matt. 13:15) are removed (Heb. 5: 
11-14), and they willingly receive the "word," they will 



THE SOWER 17 

he able to receive the "strong meat" of the "word " early 
in "that day." Milk when Imrn. meat then when grown 
to manhood. 

f. "And wlifii the sim is up. they ware scorched, because 

they had no root, and they withered away." Represents 

as onr Lord said, "tribulation and persecution" wore the 
cause. See Lam. 5:5; Rom. 8:35; Rev. 2:22. 

By Marie, the same cause, and by Luke, "in time of 
temptation they fall away." Hut in the resurrect ion age 
frequent showers of blessings from the Holy Spirit, will 
enable these to come through tribulations and persecu- 
tions then, and wash their robes and make them white in 
the blood-life of the Lamb (Rev. 7:13-17). To wash a 

robe or any Other article in blood can never make it white 
or clean, hi all the .Jewish rites, where Mood was used 
for sacrificial cleansing of sins, it never made the article 

or person clean or white, hut it had to be afterwards 

washed in water. An article stained in blood, dipped in 
water and washed and exposed to sunliLdit would make it 

white and clean. Blood covers the sin. Water cleanses it 
(or person )and makes it white and clean. 

The Life is not in the blood, but it is in the sacrificed 
life that is represented in the blood. Blood represents a 
sacrifice. And a sacrificed life means pain and anguish 
and crying to the Soul. Hence the blood of the crucified 
life of Abel (the first sacrificed human life) "cried i<> God 
from the ground" (Gen. 4:10). So "without the shed- 
ding of blood, there is no remission" (Heh. 9:21-23). 
Hence in cleansing for sin. water must a ways follow 
blood (John 19:34; Eph. 5:26-27). Blood represents 
death. And water represents life. 

g. "And some fell among thorns, and the thorns sprunp 
up and choked them." Mark says. "The cares of this 
world, the deceitfulness of riches, and the lusts of other 
things entering in choked the word." Lake says "they 
were choked with cares and riches and pleasures, and so 
they bring no fruit to perfection." These represent 
worldlv hearers. The worldly and pleasure Christians. 
Mai. 1 :10 ; Matt. 16 :26 ; II Tim. 3 A ; Titus 3 :3. 

This class of hearers is a large one. They are honest 
and desire to live right, but are so easily cai-ried away 
with the ways of the world. These will go into death 
without any deeds of merit. 
h. "With cares and riches and pleasures of this life, and 



18 THE SOWER 

bring no fruit to perfection. ' ' Represents Christians, who 
desire to mix the doctrines of the Kingdom, with the doc- 
trines of men. They are always learning and never come 
to a true knowledge of the truth. II Tim. 3:7-10; 1 
Cor. 8 :l-2. 

i. "But others fell into good ground." Represents hon- 
esty. Isa. 30 :23 ; Zech. 8 :12 ; John 12 :24. 

Our Lord in Matthew says, "Is he that heareth the 

word and understandeth it ; which also heareth fruit 

Some an hundredfold, some sixty, some thirty." In Mark, 
he says, ' ' such as hear the word and receive it and bring 
forth fruit, some thirtyfold, some sixty, and some an 
hundred." (Mark 4:20). Luke has it "They which in 
an honest and good heart, having heard the word keep it, 
and hring forth fruit with patience. ' ' Luke 8 :15 ; Psa. 85 : 
11-13. 

This class are those who receive the Bihle truths gladly, 
and proceed at once to appropriate the word in their own 
minds and hearts, and live that word in their lives, for the 
good of others and the advancement of pure religion in 
the world. 

j. "And brought forth fruit, some an hundredfold, some 
sixtyfold, and some thirtyfold." Represents, works of 
righteousness, and mercy. Lev. 27:16; 25:18-22; Psa. 
126:5; Eccle. 11:1; Matt. 6:26. 

The, Jewish laws forbid sowing mixed seed; implying 
that the seeds would adulterate and destroy the purity of 
either grain. (Lev. 19:19; Jer. 2:20-22). And the Jews 
were not permited to mix cotton and Wool or Linen in 
their garments. (Lev. 19:19). Nor mix the diverse 
kinds of animals, or mankind. (Lev. 19 :19 ; Job 9 :20-24) . 
Implying such mixture would destroy the perfection of 
the race of mankind ; and for this cause God destroyed 
the mongrel race of Angelic and Human beings brought 
forth before the flood. 

He destroyed them utterly with the flood so they (the 
mongrels) will have no resurrection. (Gen. 6:1-7). All 
typifying that truth and error could not be mixed with- 
out injuring the truth. James says. ' ' a fountain could not 
bring forth at the same time sweet water and bitter." 
(Jam. 3:11). The thought is, we must not mix error with 
divine truth. "We all are naturally under the curse, and 
our minds and thoughts are debased, and scared, so when 
we would do good evil is always present. So it stands us. 



WHEAT AND TARES 19 

in hand to be continually on guard. Ami to search the 
script uivs dilligently, and also pray earnestly for the 
guidance of the Holy Spirit, thai we may live as Dear the 
truth as is in our power, faithfully until death; then, 
win n we are awakened, !><• nearer the truth and our Lord, 
than when we first believed. Then we will bring forth 
some thirty, sixty, and perhaps some ;i hundredfold. 

This Glossary embraces the parables as outlined in the 
three Gospels, and when reading Mark's parables (Mark 

4;3-8) "Tin' Sower" will be passed by. Ami the same 
will he observed when reading Luke's parables. The same 

rule will I bserved in Hie Parables <»f the Mustard Seed, 

ti'e Wicked Husbandman, the Hidden Leaven, ami What 
ros. Mo douhl the writers of the Gospels heard all 

" '•••! If»«i as our I ord uttered them, hut they viewed 

the fiospels of the Kingdom (Matt. 4:2.,^ from different 
standpoints po left out certain parables For the others to 
tell. Matthew ..iv.es ,-ill his. on the Kingdom of Heaven. 
The others passed a j] such, e\eept the parable of the 
"■■ 'ar I P I bv Luke 



2. TK7- PARABLE OF THE WHEAT AND TARES. 
Matt. :3:24-30. Explained by Jesus (13:3643) for a 
guide; how to interpret all his parables. 

Glossary. 

The scene of this parable is laid in the Resurrection 
Age. 

a. "The Kingdom of Heaven is likened unto a man." 
Representing Christ and tho Church, as his body of this 
ago. Eccle. 11 :6 ; Jer. 24 -.7 ; T Cor. 3 : 6-8. 

"The Kingdom of Heaven" in tho original is "King- 
dom of the Heavens" — plural heavens. Meaning more 
than one literal heavens. Peter says there are three 
heavens. (II Pet. 3:6. 10. 13). Paul says, he was caught 
up to the third heaven. (TT Tor. 12:2"). And onr Lord 
in this parable (no doubt Hised the plural heavens. See 
Emphatic Diaglott. Hence there are three heavens and 
one earth. One heaven before the Flood, another since, 
and another yet to come. Our Lord and the Apostles 
-well understood this to be the case, after our Lord's full 
explanations. 

All of our Lord's parables are laid in scenery, in one 



20 WHEAT AND TARES 

or more of these heavens. Each Heavens and Earth, means 
the same literal heavens and literal earth, bnt the order 
and arrangements of each will be entirely different from 
the one preceding it. This fact is distinctly observed in 
this dispensation and the dispensation preceding the 
Flood. Dispensation or Age. is often alternately used 
for the Kingdom, by the writer of this book. And 
sometimes Millennium is nsed. 

This parable begins in this present Dispensation, as far 
as seeding is Concerned. This seeding is for a wheat 
Harvest. It is the Christ seed. It is sown in this age. 
since our Lord's first advent, and in the heart and life of 
as many only as our Lord shall call. (Acts 2:39; Eph. 
4:1-5). And this seed is harvested in the resurrection age, 
"It is sown in dishonor, and raised in glory; it is sown 
in weakness, it is raised in power; it is sown (in) a 
natural body, it is raised a spiritual body." (I Cor. 15: 
42-44). The resurrection's heavens and earth is in time, 
the Lord's day of one thousand years' reign. 

b. "Which (who) sowed good seed," Represents, the 
good seed, is the product thereof, they are the children 
of the Kingdom — the divine truth "Sons of God." Mark 
4:28-29; Rom. 9:8; I John 3:9. 

The good wheat seed is sown by Jesus Christ, his 
Apostles, and all true Disciples, during this age. Jesus 
in this age is recognized as "the son of man." In the 
next aare "the Son of God." This seed in the resurrection 
aere will bring a cop of children on the heavenlv phase of 
that kingdom. These children are those who have been 
begotten of* God (I John. 5:18) in this age. and born of 
the Spirit from the dead in the next asje (Col. 1 :18; Rom. 
8:29; Rev. 1 :5). The Begetting will be after our human 
life is sacrificed in death (Rom. 12:1). 

c. "In his field." Represents the world of mankind. 
r ohn 1:29. 5:28-29; Heb. 2:9. 

The truth or Christ "seed" or "word" in the Greek 
is the Logos, and the seed meant here. And is sown since 
Pentecost (Acts 2:1-4L In the resurrection it will come 
up and grow and bear Wheat (Children). As wheat is 
the most valuable of all the grains, it is here used to illus- 
trate the most valuable class — a Spiritual Divine Class of 
Children, in the Lord's future kingdom. 

d. ' ' But while men slept his Enemy Came. ' ' Represents, 



WHEAT AND TAKKS B 

Satan, and the fallen Angels. Matt. 13:29; Psa. 36:12; 
Bev. 12:7-9. 

The Enemy is 11m- Devil, a Spirit being, once was Luci- 
fer i Is.i. 14:12-17). Be was onee the must important and 
valuable of all of God's creatures. "Son of the Morning." 
e. "And Sowed Tares among the wheat, and went his 
way." Represents the Tares product as the "children of 
the wicked one." Psa. 73:8; Jonah Id; Hosea 10:13; 
Eph. 6:12. 

The sowing in this field was done while his men "slept "' 
in death. In the resurrect ion. tares will grow and finally 

appear with the wheat, but will not be known, or noticed 
until near the harvest. Tares (Chess) look bo mueh like 
wheat while growing they are hard to deted i>\ passers 

by. Hut in the "harvest" (time) they will be known as 

"children of the wicked one," and classed with the 
Devil's Angels. (Rev. 12:9). The children of the King 
dom then, will also grow, first on milk, then on strong 
meat (Lev. 22:11; Psa. 104:27; .Matt. 24:45; Heh 5:14 
and will develop into •"Sons of God 8 P8S. v <> : 11 ; 
Epli. 4:14-15; II These. 2:13; das. 1:18). The Tare 
children will be the most noted children of the wicked one 
— Spirit beings also. Satan and his allies are always op- 
posed to the truth seed, llet some of his children will 

be from wicked men, and with him, will be destroyed in 
the second Death I Rev. 20:10 . Hut evil seed sowing has 
always followed truth sowing all down the present dis- 
pensation. 

It is this evil, that God has permitted, for a wise pur- 
pose which we shall see when we reach the triumphs of 
truth in his kingdom. 

Then in the resurrection age. the Tares will grow with 
the Wheat, ami not be molested, but not allowed to dam- 
age the growth of the wheat for fear they be torn out. 
And yet the evil of that dispensation will be held in ab- 
solute subjection until the end of that age. Rev. 2:27, 
12:17, 19:11-15. 

This present age is used in testing "his servants," to 
learn their ability (II Tim. 2:15) for the work of the res- 
urrection Dispensation (Luke 19:12-19). These servants 
will then be assigned, to receive the cultivation fruit as 
his, in the Avheat field, and they are begotten and born 
of the Spirit. These "servants" are from the earthly 
class (Luke 19:12-13) to serve then for the heavenly 



22 WHEAT AND TARES 

class. Choose, dear reader, while you have the chance of 
the two classes, which shall be yours. 

f. "But when the blade was sprung up and brought forth 
fruit, then appeared the tares also." Represents two 
classes of Spiritual children in that Harvest. Isa. 4 :4-5, 
5 :2-4 ; Matt. 3 :7-8. 

Both classes will appear early in that age, as the 
"blade," and appear as one class. The difference will 
be in the nature of the stock, and not in form or growth. 
The "Children of the wicked one" and "the Children" 
of the true kingdom, even in this age, are not distin- 
guished. God is the only one who knows them, for he 
looks at the heart. 

So the servants of the householder came and said unto 
him : Sir, did not thou sow good seed in thy field? Whence 
then has it tares (Jer. 7 :25, 25-4 ; Mai. 3 :7 ; Matt. 7 :15-18). 
The servants here represent the prophets and holy ones 
of the Old Testament. Jesus while here in his humanity, 
the Apostles and those fully consecrated since his advent, 
will be the head and body — "the Church." — "Son of 
God" — the Wheat "Children," the Spiritual Offspring of 
God; and be the "brethren" of Christ and the Apostles 
(Luke 8 :21 ; Rom. 8 :21, 28-29 ; Ileb. 2 :11). So there will 
be the devil and his "children" also when the Harvest 
comes. 

g. "Let both grow together until the harvest." The 
harvest Represents the end of the Millennial Age — 1000 
years. Gen. 8 :22 ; Jer. 8 :20 ; Joel. 3 :13 ; Rev. 20 :4. 

Our Lord says, "the Harvest" that is the Harvest of 
this parable is "the end of the world." This harvest then 
is in the end of the Millennial world — 1000 years. There 
will be at least three Harvests in that age. This Wheat 
harvest in that age, will be a Spiritual Divine Harvest. A 
gathering of the "Sons of God." And the destruction 
of the Children of the "Wicked one" — the unjust filthy 
dogs, murderers, idolators, and liars (Matt. 13:43, 24:31; 
Rev. 5:9-10, 22:11, 15). Another harvest of the Saints, 
or Old Worthies (Deut. 33:2; Psa. 31:23; Matt. 27:52; 
Jude. 14). And yet another Harvest of the penetant 
obedient Gentile world (Mat. 25:34-40; Rev. 14:14-17). 
The 18th to 20th verses of Rev. 14, refers to the destruc- 
tion of the wicked (of this third harvest) in the second 
Death. Matt. 25:41-46; Isa. 13:9-12. 

There is to be a harvest in the end of the present Dis- 



WHEAT AND TARES 23 

pensation, but only a few will be gathered in it, of those 
fit for the Immortal Soul life (Matt. 7:14; Arts 15:14-16). 
There was a harvest at the end of the Jewish uat ion. when 
our Lord gathered the Apostles and a few others of the 

Jewish people Only, (to lie sowers of Wheat seed I until 

the day of Pentecost. Since then the (lentil averts are 

sowers j hut their seed is adulterated with the "Leaven of 
llypoei-aey." (1 Tim. 4:1-3). And soon after, God de- 
stroyed the Jewish nation, in A. D. 70. 

There was also a harvest in the end of the Angelic or 
AntedeluN i;m age at the Flood. That harvest lasted L20 
years (Gen. 6:3). The Jewish harvest lasted perhaps 40 
years. Our Lord alludes to it in Luke 21:25-28. Peter 
also does (I Pet. 3:18-22). The first harvest was engi- 
neered by Noah in obeying God's commands. He buill 
the Ark and "saved" a few souls. These few "replen- 
ished" the earth by natural production. I'.ut in the Com- 
ing harvest they will he engineered by Christ Jesus. By 

his "obedience unto death," and his resurrection, he will 
replenish the earth by raising the whole Race. David im- 
plies this thought in Psa. 45:16-17. The same fad is 
conveyed in lsa. "J :2-4. It is also found in Bze. :'>7 :".-.'!. 
13-14/ 

h. "I will say to the reapers gather ye together first the 
Tares," Represents the "Angels are the reapers" says 
our Savior. Isa. 37:36; Jer. :>1 : :;:; ; Matt. 13:30; Rev. 
14:15-16. 

In the 41st verse of Matt. 13. Jesus says, he will fin the 
resurrection age) send forth his angels, and they "shall 
gather out of his kingdom (which will then be set up) 
all things that offend, and them which do iniquity, etc," 
and they shall be destroyed. See also Acts :! :23. 
i. "And bind them (the tares) in bundles to burn them.'* 
Represents Eternal Second Death. Psa. 9:17; Nab. 1:6; 
Jas. 1:15; Rev. 20:15. 

Fire in Greek is Pur, meaning utter destruction. So 
when destroyed, it will be annihilation. Fire consumes 
every combustible thing cast into it. Hence the work of 
this parable closes in the Millennial age. The Millennial 
age is the real Gospel Age. It is the age in which the 
"Everlasting Gospel" will be preached. Then the last 
enemy, Death (both the Adamic and the second Death) 
will be destroyed also (I Cor. 15 :24-26). And no one after 
then will be tortured. 



24 MUSTARD SEED 

j. "But gather the wheat into my barn." Barn here 
Represents the Divine home in the Kingdom. Job. 39: 
11-12; Dan. 7 :27 ; I Thess. 2:12. 

This is a special home of the wheat Class — "The Sons 
of God" — The true Church, "which is his body" (John 
14:1-4). The second Death ends all. It is not a conscious 
torture, but death. It is utter destruction. It is to perish. 
If a fair and impartial trial in the resurrection age does 
not reform the wicked, nothing else will. They are of no 
good to themselves, nor to anyone else, and not fit to live. 
Hence they are destroyed by God's mercy "which en- 
dureth forever." Psa. 136. 



3. PARABLE OF THE MUSTARD SEED. Matt. 13 ; 
31-32. 

Glossary. 

The Scene of this parable is laid in this, the first Gen- 
eral Gospel Dispensation, and culminates in the Resur- 
rection age. 

a. "The Kingdom of Heaven" Represents God's Ever- 
lasting Kingdom. Psa. 119 :142-144 ; Jer. 18 :7 j Dan. 7 :27 j 
Obad. 21. 

God's Kingdom began with Adam, and continues for- 
ever, with Adam and his Race. It is to rule mankind, 
through the agency of man. God has other kingdoms be- 
sides this, that we know but little about. This one inter- 
ests the race, and to God all owe homage. 

A Kingdom consists of : First, A King. Christ will be 
the King of the Kingdom of the Heavens. Second, it con- 
sists of Officers to rule. Christ's officers will be the 
"Elect," God's elect (Rom. 8:33; Col. 3:12). Third, Sub- 
jects of the kingdom. The world of mankind, will be the 
subjects, for a thousand years' trial. Fourth, A Code of 
wholesome and good Laws (Isa. 2:3-4). It will have a 
Cabinet — "House of Sons." These on a Divine Plain. 
A Senate — "House of Servants." These on a Spiritual 
Angel Plain. And a "house of Representatives" — Elders, 
Judges and Advocates. These also on the human Plain. 
This Kingdom will be fully established in the "Ages to 
come." Eph. 1:9-12; 2:4-7. 

b. "Is like to a grain of Mustard Seed. ' ' Represents the 



MUSTARD skki. 

Church ;is established by the Apostles. Matt. 1 (J : 18 ; Luke 
10:3; Acts 20:29. 
This grain seed must grow to a tree. This small "Mtd" 

when planted was good "seed," ami sprouted all right, 

hut its fruit was adulterated by the «\ il "pollen" int'lu- 

enees of Satan ami liis ministers ill I'ur. 1.1:14-15), ami 

soon heeame dwarfed — nominal. Though nominal, the 

Church as a whole, has been tin- .Mustard tree, and its 

seed (,<>r ehurelms) has been beneficial as a check to the 

depravity of our natures (Bom. 9:19-21). So when a 
ehurch, though nominal, is well established in any com 
niunity. though it be a worldly organisation, it is a blots* 
ing to that community. The same is true of any other 
benevolent or social order. But the true Qospel church 
is the church of the future, to he established by t'hrist 
himself after the resurrection (Pto. ::i :2.:, Matt. 16:18 
He says ' ' I will build. ' ' 

C ""Which a man took." Represents Christ, as a Spirit 
Being after his resurrection on tin- third daw Mark 16: 
15-16; I Pet. 3:18; Rev. 1:18. 

flesus was a man like ourselves, sin excepted, while here 
in his first Advent. But after his resurrection he was a 
Spirt being. While human he had to come ami go the 
same as all human beings. 1 > u t after his resurrection he 
could come and go as a Spirit. Hence after his resurrec- 
tion he could not he seen, only, when he was "manifested 
in in the flesh." He then could come and go from a room 
with the doors shut and bolted. The like was not possible, 
nor recorded of him, in the B hie. while he was in tlm 
flesh, from Ins birth to his death. After his resurrection 
and in a Spirit condition ot nature, for forty days he 
came and went unseen. He was seen by the human eye. 
only a short time, and on only a few occasions I say eighl 
times) during the forty days. Ami yet he was here all 
the time. He did not ascend to heaven above until the 
"due time." 

And he has not been present since he left (Acts 1 :9-ll). 
And 3 T et in the "due time" he will come again, but unseen 
by any one. If he has returned the second time as some 
think and affirm, no one knows of it. and will not know- 
it until lie temporarily manifests himself in flesh. Which 
he will do, to make himself known after he returns. 
d. "And sowed in his field." Represents the world of 
mankind as his field in which the seed of the "word" — 



26 MUSMARD SEED 

the true Church— is planted. Psa. 144:12; Jer. 2:20-23; 
Luke. 20:9-10. 

The "field" being the world (vs. 38) of mankind in 
which the Race is "sowed" or buried, it follows naturally 
that the Church is in the world (field), but "not of the 
world. ' ' And being chosen from the world, its place while 
in the world is to preserve the world (Matt. 5 :13 ; Luke 
14 :34-35), as Salt is preserving. But what savory is there 
in the Church (nominal) more than in other social Orders? 

e. "Which indeed is the least of all seeds, but when it is 
grown it is the greatest among herbs." Represents the 
small beginning, as the church, and its greatness, when it 
is fully developed as the nominal church kingdom, in the 
which, the true is to fill the whole earth. Dan. 2 :39, 7 :27 ; 
Rom. 1 :9. 

Consider a Mustard tree, delicate and tender, as being 
the habitation of large birds, for a roost all summer. Such 
a Mustard tree would be unsightly with its limbs leafless 
and all drooping downward. It would be sightless as 
well as worthless, and as well as fruitless. So it is with 
many nominal churches today, without attraction, num- 
bers, or interest, claiming to be the Lord's true church. 
They may be large in membership and even in amuse- 
ments, but their teachings and practices are all drooping 
towards the earth — "Earthy." 

f. "And becometh a tree so that the birds of the air 
come and lodge in the branches- thereof," Represent 
Wicked men (Popes, Priests, and Lording Clergymen) for 
2000 rears, ruling and dominating the nominal churches. 
Jer. 5:25-28; Gal. 2:4; Rev. 18:1-3. 

The Popes for a thousand years, and the "lording" 
Clergy, Elders, and Ministers, before and after, for an- 
other thousand years, have made the Mustard Trees 
(Churches) what they are today — Mystical Babylon. And 
the Seventh trumpet sound today is, "Come out of her 
my people, and partake not of her sins, and you will have 
none of her plagues." Jer. 51 :33; Zech. 2:7; Rev. 18:4. 

The "air" represents Spiritual Conditions. And "birds 
of the air," imply Evil Spirits flying through and lodging 
in the trees (Churches). These evil spirits, sometimes 
working miracles, and teaching the "doctrine of Devils" 
— The immortality of the human soul ; the eternal consci- 
ous torture of the non-Churchman ; and the higher Criti- 
cism, Agnosticism, Psychology, Evolution and the rest. 



HIDDEN LEVEN 27 

There is scarcely a Theological College in the Land thai 
does nut teach more or Less of these isms. The Colleges 
produce our Church preachers, and Incense them under 
oath what to preach, and what to not preach. And to 
exclude the in, from their creed if they persist, and will not 
recant (which is nominally proper, and just to their 
oath). ^Jg 



4. THE PARABLE OF THE HIDDEN LEAVEN M at t 
13:3;*. 

Glossary. 
The scene of this Parable is laid in this Dispensation or 

Heaven, the end of which is near at hand. The incipient 
Stage of this scene began in Eden. 

a. "The Kingdom of Heaven" or Heavens, Represents 
Christ's prospective kingdom, sometime, somewhere to be 
established in the ages to come. Acts l!::;i); Rom. 14:9; 
Rev. 11:15. 

Heaven as a type shadows Spiritual Powers. As a 
Spiritual heaven in this age, it is evilly managed by the 
Devil — Satan, lie is the Prince o\ this world Dispensa- 
tion. (John 12:31, 1-4:30, 16:11). Paul says, he is tin- 
prince oi' the air, and "air"' signifies spiritual or heavenly 
powers. He, Satan, gets these powers by permission of 
God, for some good reason yet to he seen (Eph. 2 :2). This 
Kingdom is really to be Christ's Kingdom, hut it is now 
left to other parties while Christ (the lawful King) is 
away. This Kingdom, while it is left in the care of degen- 
erate fallen men, it is suhject to evil substanees. This 
substance foments and effects whatever it comes in con- 
tact with. It is the kingdom in the hands of wicked men, 
except the King and the King's haws, and its officers. 
But its subjects are in it according to the parable. Hence 
the Subjects of this kingdom are of this dispensation. The 
subjects being evil, and having control, they elect their 
king and officers, and rim the kingdom (Church) on rush 
evil basis. So this, the Lord's typical Church — kingdom 
— in their hands, is just like Leaven — Evil. 

b. "Is like unto Leaven." Represents, the Leaven as 
Doctrinal Errors, or evil influences. Ex. 12 :15, 13 :7 ; 
Matt. 16 :6 ; Luke 12 :1 ; I Cor. 5 :7-8. 

Leaven in the Scriptures always typifies or means evil. 



28 HIDDEN LEVEN 

Hence its effects are evil. Therefore the Kingdom of 
Heaven now is not like Leaven but like the kingdom is 
after it is ruined by Leaven. 

c. "Which a woman took," Represents Mystical Baby- 
lon. John 2 :22 ; II John 7 ; Rev. 17 :l-7, 18 :2-3. 

A woman in Scripture usually means a corrupt Church, 
or people of God. And as all people in this dispensation 
are under the curse, and have been so for six thousand 
years, it is evident they are corrupt. Here Our Lord 
refers to the Church after she has become corrupt by 
marrying a husband from Corrupt men. She married 
Pagan and Papal Rome, and forsook her true husband, 
God. Isa. 47:7-9; Eze. 16:31-32; Hos. 1:2-11; Rev. 17: 
3-8, 18 :2-7. 

This woman Mystical Church, after marrying a mystical 
man (Popes of Rome), and living as man and wife a 
thousand years from 800 to 1800 A. D., they as a matter 
of course begat and gave birth to many children. Hence 
a family (in the parable) is suggested. The man stands 
at the head (Eph. 5:23). This family had a Pope as its 
head, and he becomes more corrupt with the Leaven in his 
food at his table (Church), placed in his food by his wife 
— • Jezelel. ' ' I Kings 21 :15-16. 

The thought is, that this woman ruled the man, and 
their family food (See I Kings 16:31; Rev. 3:20). The 
thought again is, the Church (woman) after joining 
(marrying) the Papal Babylon she in "due time" brought 
forth Children — Churches; i. e. Baptists, Presbyterians, 
Methodists, etc. This is the present condition of the 
apostatised woman — Churches of today. 

d. "And hid it in three measures of meal," Represents 
errors of Doctrine secretly hid into the three measures of 
meal. Matt. 13 :24-26 ; Isa. 1 A ; Mai. 1 :14 ; II Cor. 11 :2-4 ; 
II Pet. 2:12-27. 

The Leaven was hid in three measures of meal. Meal 
Representing true doctrines and Leaven evil doctrines. 
God's kneeding Trough (Eze. 12:34; Jer. 7:18), speaking 
after the manner of women, contains seven (not three) 
measures of Meal. Thus: The first measure, The Doc- 
trine of the Fall of man. Second, the Doctrine of the 
Death penalty. Third, the Doctrine of the Atonement, 
and remission of Sin. Fourth, the Doctrine of the Ran- 
som paid for Sin. Fifth, the Doctrine of the Resurrection 
of the dead. Sixth, the Doctrine of the Judgment to come. 



HIDDEN LEVEN 29 

And Seventh, the Doctrine of the Restitution oi .-ill 
things. In this case the Leaven was secreted in the three 
Central Doctrines, and it fomented both ways. First, 
"Hid" in Death; by making Death not death. That is. 
when a person dies, he only seems to die; he is not dead, 
hnt more alive than ever. The clergy says death is simply 
a door into another higher or lower department of Life. 

Second, "Hid" in the Hansom. The Hansom is made void, 
by teaching that God did not require his "only Begotten 
Son" to pay any price for our sins. I'.ut we must suffer 
for our own sins. The Hansom they say must be paid to 
priest or preacher, so they will keep yon from going into 
hell of punishment, and land you into heaven. No per- 
son, member of Catholic or Bpiscopal persuasion ever goes 
to hell. Some may go to Purgatory. I'.ut enough money 
will bail them out. A large ransom is often paid. No 
members of the Children Churches, or of their congrega- 
tions are consigned to hell. All funeral sermons today 
either put the seemingly dead in conscious bliss, or put 
them in misery or rather leave them into the hands of 
the Merciful God. Third, "Hid" in the Restituion. The 
thought is paramount, that all the restitution you need. 
you can get in being a good and faithful church member, 
and obey and faithfully keep the rules and by-laws of the 
churches. Hence need no Restitution — Resurrection. If 
there is no resurrection, says Paul. "Then is Christ not 
risen, and if Christ is not risen we are yet in our sins. 
And, if in this future life — Greek Zo, — we only have hope, 
we arc of all men most miserable." | I Cor. 15 >14-20). For 
if there is no real death, there is no need of a Ransom. 
e. "Till the whole (meal) was Leavened," Represents the 
whole Christian Churches, as being corrupted (Leavened) 
— Mvstical Babylon. Isa. 1:3-4: Mai. 1:13-14; Matt. 13: 
26-30. 

These three Doctrines. Death. Ransom and Restitution. 
well established with the above evils well stirred or "hid" 
in the "three." the other four will corrupt the "whole" 
mass, as stated in the Parable. Hence Anti-Christ had 
its millennium from A. D. 800 to A. D. 1800. Now we 
look for the return of Christ, the Resurrection of the 
dead, and the re-establishment of his millennial kingdom 
of a thousand years. Sin, Sinners not converted ; wicked 
Angels; and Satan, will then be destroyed in Eternal 
death (Rev. 20:6-10). The Second Death. 



30 HIDDEN TREASURE 

5. THE PARABLE OF THE HIDDEN TREASURE. 

Matt. 13 :44. 

Glossary. 

The scene of this parable is laid in this and the Resur- 
rection ages. 

a. ' ' Again the Kingdom of Heaven. ' ' Represents this the 
Second Heavens— the Jewish and Gentile "Heavens and 
Earth." Matt. 13 :44. 47 ; Eph. 1 :7-ll, 2 :6-7. 

This Parable likens the Kingdom of Heaven to a barren 
waste or wilderness. There it is useless and worthless 
as it is. once it was all right but it is ruined bv the wilds 
of the Adversary— Death. When God made it at the be- 
ginning (Gen. 1:1), and when it was finished he pro- 
nounced it "very good" (Gen. 1:31). But by His fore- 
knowledge and wisdom he turned it over to the Serpent, 
the devil, and Satan. 

God had worked on the Heavens and Earth one full 
week — six days work. These days were creative days. 
They were at least six thousand years each, and most 
probably were seven thousand each." This is evident from 
the fact that God rested on the seventh day (Gen. 2:2-3). 
He rested on the seventh day with the expectation of re- 
suming work again when "his Sabbath" is over. And. 
six thousand years of that first Sabbath are now passed, 
according to the Scriptures. See "Bible Chronology, page 
6. and no sign yet appears of bis resuming work. There- 
fore it is evident that "his Sabbath" day is more than six 
thousand years. So. allowing seven thousand years to 
measure a creative da v. then six creative days of actual 
work is in the making of the world— the heavens and 
earth. The materials used in making the heavens and 
earth were "created" in preceding weeks. It is said 
"In the beginning God created" matter, and material, 
before the present seven thousand years. 

Now add to this work time, the seventh dav of rest, 
and we have forty-nine thousand years, as a full creative 
work week. If God is going to give the Race a Pentecost 
as he outlined in the type to Israel when they came into 
their promised land, that they should observe the fiftieth 
day of the beginning of each year in Canaan as a jubilee 
day Sabbath feast (Lev. 23:15-21), and if the making of 
the heavens and earth as outlined in the first of Genesis, 



HIDDEN TREASURE 31 

as tin- seventh week of creation; then, after the presenl 
seventh day of rest is over, which will be in the year 
twenty eight hundred and seventy four (2874) A. I>.. as 

the Bible Clearly shows; then I say. the year of twenty 

eighl hundred ami seventy five (2875) A. D. will open out 
the Pentecostal Jubilee Feasl day of the heavens ami the 
earth; Spiritually ami physically. It will he a grand Ju- 
bilee Feast day. The Pentecosl <>!' Aets 2:1-18, was great 
at the end of the Jewish aire, hut not a drop in a buckel 
to what it will he in that grand, grand day. Joel 2:29. 

God poured oul his Spirit at our Lord's first Advent; 
hut. doel '2 :28, speaks of a grand outpouring "afterwards" 
— (in our Lord's second Advent "upon all flesh." Thus 
"all flesh" is all the Race after being resurrected. 

b. "Is like unto treasure," Represents, by ' ' I reasure," I he 
human life of the race soul lit'.-, lost, "hid" in death. 
Gen. 3:15-19: Rom. 5:11-12. 

The human Soul in its original purity as it came from 
the hands of its maker, was a great treasure in the Bight 
of God, and in the estimation of the Angels, to be a bless- 
ing in the earth. But, through misfortune it became 
"hidden" in the earth by death, and the grave. One 
man's sin killed the Race (Rom. 5:12), hence to redeem 
the Race, it was necessary only to give a sinless bouI, for 
all in Adamic death (I Cor. 15:21-22). Therefore Christ's 
sinless soul was sufficient to satisfy divine Justice. 

c. "Hid in a field." The field- the earth. Represents 
the grave in which the race is "hid." Psa. 78:12; Isa. 
35:1-2. 

Compare this of the "field" with Jesus 1 explanation of 
the "field" in the parable of the Wheat and Tares in 
Matt. 13:38, and you will sec the philosophy of our Lord's 
purchasing the whole field — world — in order to give the 
Soul life, and the family blessings to all. Gen. 12:2-3; 
Acts 3 :25-26. 

By giving a perfect life Soul for an imperfect one 
(Adam's only) Jesus secured from Divine Justice a life 
right for each one of the Race. This life right, each one of 
the race will receive by his or her resurrection from the 
grave, at our Lord's second presence. And when our 
Lord purchased the Race by his death and resurrection, 
it was a dead Race. And it is dead yet, covered or "hid" 
in the earth. 

d. "The which when a man hath found he hideth it." 



32 HIDDEN TREASURE 

This hiding Represents Jesus' intention to save it some- 
time— "that which is lost." Luke 15:24; Rev. 9:6-11. 

Jesus came to purchase the world of dead men, with his 
own hlood — (life), therefore he covered (hid) the race 
hy his atonement until he could redeem it. He did not 
hide the race to deceive Divine justice as a stroke of 
shrewdness, but to preserve the Race until the resurrec- 
tion. So his death secured two fundamental sacrifices 
in the Ransom and Redemption. First, his Atonement 
sacrifice is typified in the "Bullock," and the Lord's 
"Goat" (Lev. 16:11-15). This sacrifice covered the Race 
in death until the resurrection. Atonement means cover- 
ing. It does not cleanse from sin, hut simply covers it 
until redeemed. 

Second, His sacrifice for sin is also typified in the one 
Ram ("lamb of the first year'') that was sacrificed on the 
same occasion. Lev. 16:3, 6:9-13; Isa. 53:11; John 1 :29, 
35-36; I Cor. 15:3; Gal. 1:4. 

Jesus* Baerifieal death, covered by Ransom, two 
classes, as do appear in the two Greek words used by 
Jesus and the Apostle Paul. Jesus in Matt. 20:28 used 
the Greek word Lutron — a Price, referring to a special 
or Spiritual sacrifice. And Paul in I Tim. 2:6 used And 
Lutron as a different Ransom or Price. Jesus seems to 
refer to his giving his pre-existence "with the Father" as 
a special Ransom price for the Church. While Paul refers 
to our Lord's Human existence as a Ransom price for the 
world's human life. 

David was very anxious to find a place for the God of 

Jacob. He vowed and would not sleep at night 

until he had a place. And he at last found it in "the 
fields of the wood." And behold it Avas a "tabernacle" 
or kingdom. (Psa, 132:4-7). Isaiah expressed the same 
"a kingdom of peoples." He says, I am — The "I am 
sought for them that asked for me." "I am found of 
them (that is) I found them — the 'field' kingdom (dead) 
that sought me not" because dead, and could not. Isa. 
65:1-2. 

The Scriptures hold out invariably, that mankind is lost 
in death. Death is often called a prison. Jesus from a 
child loved and studied the scriptures ; and, being familiar 
with them (as all of his humble followers should be). He 
based this Parable on them, and doubtless on the above 
passages in particular. 



HIDDEN TREASURE 88 

Then in order i<> be sure of securing the prize the 
human Soul, he "hid" or "covered" it by his Atonemen1 

a sacrifice of himself. Ii was a covering for all, until 
he could redeem it. a1 his oexl coming and presence ( Lev. 
16:6, 10: Is.-i. 61:10; Luke 15:22; Rev. 6:10-11). Bee 
Young's Analytical Concordance for "Covering." 

e. "And for joy thereof he goeth and selleth nil that he 
hath." This represents .Jesus' human Soul was all he 
had, and he save it unto death. Bom. 5:15-17; Beb. 2: 
8-9; I John 2:2. 

When Jesus gave his human Soul life for the - " field" — 
the world, he gave all he had. Jesus in his pre-human 
existence stood before Jehovah as one of I tod a intelligent 
Spirit Beings, in and above the Angels in Creation (Gen. 
1:26). Jesus then had an existence before he was born of 
a woman ; while the Race of man had not a pre-existence. 
Hut like him the race shall have a future existence after 
death (not in death) by the resurrection. A resurrection 
is to be given to all men. .John 5:28 29. 

While in the flesh, Jesus had only human life. When 
he died he even went out of existence. Hie same as we do ; 

to meet our case, in his Ransom price. Then when God 
raised him from the dead, it showed that God through 
justice, accepted the price — Hansom. 

This human soul, or body (it is all the same, in Bible 
Theology) was all he had. Then God gave the world 
(dead world) over to him as his "purchased possession." 
Isa. 2:8;Eph. 1:14. 

f. "And buyeth that field," Represents Jesus' Ransom 
and Redemption work. Isa. 61:10-11: Eze. 21:27; Bph. 
1:7-11; 2:6-7. 

Jesus' human Soul was the price that bought the field 
(the world full of dead Souls). Adam forfeited Soul life 
by sinning: and with it all of his posterity are lost in the 
grave, and is "hid" or covered by the Atonement. In 
"due time" (God has a "due time" for all his works). 
Christ will give life to all the Race, which he has pur- 
chased, by his Resurrection. Acts 17:30-31. 

At our Lord's second Advent, and the resurrection of 
the dead to life agam, he (God) will give all the blessings 
to the Race, that he promised them through Abraham 
(Gen. 12:1-3; Acts 3:19-25). The word "life," used in 
these explanations is from the Greek Psuche, and Hebrew 
Nepesh. They always refer to this present life existence. 



34 HIDDEN PEARL 

And the Greek Zoe is used to apply to the resurrection, or 
future life. This distinction is always observed all 
through the Scriptures. It was never violated by Jesus, 
nor the Apostles. 

These are two distinct living Souls, separated by the 
death sentence. The Zoe life is to be Eternal, if the Soul 
then is righteous (by a Godly life) ; or, if it is wicked, it 
will die again, and that will be Eternal Death. The 
second life will be an "Eternal Life." And the second 
death will be "Eternal death." 



6. THE PARABLE OF THE HIDDEN PEARL. Matt. 
13 :45-46. 

Glossary. 

The scene of this Parable is laid in this present "evil 
world" — Dispensation, and culminates in the Resurrec- 
tion age. This parable treats of a Special class of the 
Heavens. A high calling class on the Divine plain — Im- 
mortal like God himself. Selected from Christ's "pur- 
chased possessions." In the beginning of the gospel to the 
Gentiles of this evil age. the great merchant Jesus ap- 
peared. Therefore this parable sets forth a business trans- 
action. So in his giving life to a dead Race, it can be 
granted on several natures or plains. Jesus as a "mer- 
chant," with wisdom, love and power, offered "to 
whomsoever will," in this dispensation, a Prize life — a 
Divine immortal Life, on the highest plain of exist enet — 
the God Life. Rom. 2:7; I Cor. 15:54; I Tim. 6:16. 
a. "Again, the kingdom of the Heavens." (See for 
"heavens" Emphatic Diaglott of the New Testament — B. 
Wilson). Represents, the Heavens, as three. The one 
that then was; the one that now is, and the one that is to 
come. Each of the three have the same Earth — Heavens 
and Earth. The first "perished by water." The second, 
the one that now is, will perish by fire (II Pet. 3 :7). And 
the third, the one to come, will endure forever. Heavens 
and Earth as one order or arrangement of things, is rep- 
resented by the word "world," meaning age or Dispensa- 
tion. Hence the "world" that then was, the "world" 
that now is, and the "world to come, describes the three 



HIDDEN PEARL 35 

Arrangements of the three heavens. Psa. 78:49; Eze. 5:16- 
17; II Pet. 3:7-9. 

When the first arrangement of the heavens passed 
away by the flood, there was a wonderful change in the 
literal, as well as the Spiritual heavens, though not much 
change in the Earth. "The Earth abideth forever." 
Winn the second arrangements of the Heavens passes 
away by fire, there will be, do doubt, a wonderful change 
in the Literal, as well as in the Spiritual Eeavens. The 
Earth then will not be destroyed by fire, because its sub- 
stance as a whole is qo1 combustible. 

When God then with the help of the redeemed Race 
after resurrection, will begin the next week of years of his 
re-creation work; the heavens and the earth, will be mail.' 
"new," and we, with Peter and all the rest, will look 
" for a new heavens, and a renew earth, wherein dwelleth 
righteousness." Pirsl Heavens and Earth (Gen. 7:10-12; 
8:2; Eze. 26:19-21; II Pet. 2:5, 3:5-6). Second Heavens 
and Earth (Psa. 6:8; Matt. 254] ; II Thess. 1 :8; Heb. 10: 
27; II Pet. 3:7. 10-11). Third Heavens and Earth fea. 
65:17-25; II Pet. 3:13-14; Rev. 20:11, 21 :1). It will be the 
everlasting Kingdom of Heaven. 

b. "Is like a merchantman," Represents -Irsus. tin- "son 
of man" as the merchant. Matt. 10:2:: ; Mark. 8:38; Luke 
9 :56 ; John 6 :27. 

While our Lord was here, he was the son of man, a 
human being like ourselves, sin excepted. But. when he 
arose from the dead, he became the "Son of God." (by 
resurrection) on the Divine plain. 

c "Seeking goodly Pearls." Represents, Jesus now 
seeking for a better class men, than the human Soul Class. 
Eze. 34 :16 ; Matt. 4 A ; I Tim. 2 :4. 

Goodly pearls imply more than one class of pearls. 
And seeking for them, implies that they are hidden, and 
not easily found. And when found are xcry valuable. So 
Jesus by his death and resurrection, secured for the 
world a resurrection on three Life grades; the human, 
the Spiritual, and the Divine grades. All begotten and 
born under or in the three great Abrahamic Covenants: 
New Covenant Class. Bond covenant Class. And the 
Free covenant Class. These Classes are goodly Pearls, 
our Lord sought and found at his first Advent, when he 
died for sinners. And the "New Covenant Class" will be 
selected from the resurrected world. After the Second 



36 HIDDEN PEARL 

Advent, and the world's resurrection, he will give life to 
whomsoever he will; who come in harmony with his 
gracious plans. This class will he the "New Covenant" 
Class. Heb. 8:10. 

d. "Who when he had found one Pearl of greal Price," 
Represents, the Immortal Divine Soul Life. II Peter 1 :3- 
4; IJohn 2:12; Rev. 21:21. 

The Divine Immortal Soul Life, is a Pearl of great 
price. It is far above the Angelic life, and on the God-life 
plain, and equal to the life of God himself. This is the 
life our Lord secured for himself, by his obedience unto 
the death on the cross, and his resurrection, when Cod 
thus "highly exalted him" (Phil. 2:8-11). It is possible 
now for us to attain it. Yea, it is offered to us. on the 
same conditions he obtained it. And it must be obtained 
through his merits. 

e. "Went and Sold all lie had and bought it." Repre- 
sents, Jesus selling his Angelic Soul Life, that he had with 
the father before the world began. Isa. 35:10; Hosea. 13: 
14; John 17:5; Eph. 1:14. 

When our Lord came to earth and was born of a 
Woman, he took on, or was made flesh, and had a human 
Soul — The Logos, manifested in the flesh (John 1:14; 1 
Tim. 3 :16 ; I Pet. 1 :20). Before this he was a Spirit being 
of the Archangel order. He did not exchange this Angelic 
Soul Life, for the human Soul, hut laid it aside for the 
time being. 

His long experience "with the father" in the last 
creative Aveek, when God made the first Heavens and 
Earth, accounts for his superior Ability, Knowledge and 
Wisdom (Isa. 11 :2-3, 61 :l-2; Matt. 3:16; Luke 4:18; John 
1:32. 12:28). His was not two natures blended (the 
Divine and the Human), but two Life Souls, Separate and 
Distinct. Both being Holy and Without sin. 

So when he purchased the human Race, he gave all he 
then had of humanity, and thus secured the "field" 
(Matt 13:44). But. in this purchased field are goodly 
Pearls, and Choice ones too. So then when he purchased 
the "Pearl of great Price." he gave his Angelic Soul, 
worth more to him than his human Soul. Matt. 13:45-46. 

The "Ransom'* in Matt. 20:28. is a Price and (from the 
Greek Lutron), was Spiritual Angelic Life Soul, sacrificed. 
While the "Ransom" in I Tim. 2:6. is a "corresponding 
Price." The Human Life Soul., sacrificed. The first for 



HIDDKN PEARL H7 

the Church -The Divine Life Soul. The last for all the 
world, to he "testified in due time," and is from Anti 
Lulroit. The first tin importance ami value) Ransom is 
a Price. The second Ransom is a Corresponding Price. 
Both represented in the two Itarais sacrificed on the Atone- 
ment Day. Lev. 16:24 ; Heb. 7 :25-29. 

Both these Souls were given in his one death, and both 
were sacrificed on his part. As In- was without sin. be 
did nnt have to die like tin- resl of us. bu1 as "one of the 
Princes" (Psa. 82:6-7). His human Soul was sacrificed 
to pay the debt that the Race owed Justice. Tin' Arch- 
angel Soul was sacrificed t<> paj for the "pearl <>i great 
price"- The ( Ihurch ; i<> he his body Guard, in the "third" 
Kingdom of the Heavens. He gave his human life Soul 
(Psuche- Greek) for the right to give Soul '/.<•> Greek) 
life to tin- world. See Filth Parable Glossary. 

lint hi this parable, tie sells his Angelic s«»nl life 
(Michael life) l Dan. 10:13, 12:1 ; Jude. 9j Rev. 12:7), to 
gel for himself the Divine Life; so as to give this Soul 
Life to as many as the Lord God shall call in tins age for 
that purpose. Human life tor human lite. Angelic life 
for the Divine life. Our Lord by his sacrificial death 
(which ended his human lit'.' as well), purchased the Di- 
vine Immortal Soul life for himself, and the right to give 
to the sons of men, the "power to become the Sons of 
God," (like himself), through his humanity and obedience 
unto death, even the death of the cross. John 1:12 13; 
II Pet. 1 :3-4. 

Our Lord in his resurrection secured Immortality. So 
we must (to secure the same) "present our bodies a living 
sacrifice" on the same altar — One part to he "burnt" on 
the Altar, representing our Sacrificial Death. And by 
that part we "fill up that which is behind of the afflic- 
tions of Christ" (Col. 1 :24). And. that pari burnt out in 
the camp represents our Adamic death (Lev. 8:14-17; 
Rom. 12:1). Thus our sacrifice fulfills two conditions 
under the Free Grace Covenant. And Christ is our Medi- 
ator in the work, after the order of Melchesidec, and not 
of the order of Aaron. An endless life "order." Heb. 
7:1-10. 



38 DRAW NET 

7. THE PARABLE OF THE DRAW NET. Matt. 13 :47-48. 

Glossary. 

The scene of this Parable is laid in the Resurrection 
Dispensation — Millennium. 

a. "Again, the Kingdom of Heaven," Represents, in 
this parable, the third Heavens. 

It is evident from the fact that it does not describe the 
work of this Dispensation, nor that of the former dispen- 
sation. Jesus said "follow me and I will make you fishers 
of men." Not I will make you "fishers of men" while 
you are following me, but. follow me in my death and 
resurrection, and then "I will make you fishers of men." 

He was aware that lie should not tarry with them long. 
So he gave them this Parable to show, their fishing would 
be but one casting of net in, and catch all at one haul. 

His disciples of every generation since, have been fish- 
ing for men and have not fulfilled any conditions of this 
parable. The nets (gospels) have been thrown in for 
2000 years, and a good many nets have been at it, and the 
Sea is full yet, of as good fish as ever were caught. Every 
party of fishermen have made their own nets (gospels), 
and have been mending their nets all the while, and today 
God can scarcely recognize them, that they ever were his 
net. 

In this case, there is but one fishing day, and one net, 
ami one haul to be made. The thought is, that all the fish 
(good and bad) will be taken, in one clean and clear haul 
of the Sea. If this is the case as the parable states, and 
men are to be the fish, it cannot be true in this age, be- 
cause the vast majority of men are "in their graves." 
But it will not be the case when they are restored to life. 
And our Lord said, "the hour is coming when all that are 
in their graves shall come forth," etc. John 5 :26-29. 

Again, there is to be a sorting of fish, which cannot ap- 
ply to this age (Matt. 13:49-50), but must be applied to 
the future age. The Church then as Divine Beings will be 
the fishers, and the raised world will be the "fish." 

b. "Is like unto a net," Represents, the Everlasting 
Gospel of the everlasting kingdom. Job. 19 :6 ; Hab. 1 :12- 
17 ; Luke 5 :4-6. 

The Kingdom of this heaven, the third millennial 
heaven, is like unto a net cast into the Sea, and taking all 



DRAW NET 39 

of every kind of fishes. This parable suggests thai a set 
of fishermen went out on the Sea to ftsh. Peter and 
many of the Apostles were fishermen, on the Sea of Galli- 

lee. They understood the import of the illustration. So 

our Lord taking them in thought beyond the resurrection, 

to the time when the Gospel net will he thrown on the 
"righl side of the Ship" (Christ i and. at the right time 
"the due time," and will take all mm into the meshes of 

the Gospel Kingdom, in tl ad of thai dispensation. I 

'Pirn. 2:4. 

The net is to represent, the means that will In- used in 
the Millennial kingdom to bring all the Race into that 
kingdom, and instruct them to he <: l : and yet there 

will he some had men. The Thieves on the cross w nv had 
men — Thieves. The one did t hink and consider ls ;i . 1 : :; . 
hut the other railed (Luke 23:39). The firsl asked to he 
"remembered when he comes into his kingdom." Our 
Lord gave him to understand thai he would l"' remem- 
bered, in these words: "Verily, verily, I Bay unto thee 
this day, or today, thou shall he with me in Paradise." 
Using Paradise for his kingdom, which will he the Adamic 
paradise Restored. So the "penitent" thief will have a 
resurrection with the "just" (Acts 24:15), The other 
thief will get his resurrection with the world. 

c. "That was cast into the sea." Represents, the Sea as 
the whole mass of the Race resurrected. Psa. 78:53; Isa. 
23 :2-4 ; Rev. 4 :6. 

When the wdiole Race is resurrected at a certain place, 
as several nations have lived and occupied the same ter- 
ritory in this age, very many will want to occupy the same 
place and position they held in this life; also kings and 
Princes, will struggle with their forces, to gain their 
"former estate," so then there will be a turbulenl "Sea" 
(Matt. 8:20). So the Master then will come upon the 
scene and speak "peace be still" (Psa. 46:9-10; Mark 4: 
39). He will order the Gospel net cast and gather them 
all in (Luke 14:23). This Sea will include the whole earth. 
but as the Gospel net will take all the fish into it, and 
then the Sea will be dried up, and thereafter "there will 
be no more Sea" — Turbulent Sea (Rev. 21:1). But the 
Kingdoms of that world will then ' ' become the Kingdoms 
of God and his Christ." Rev. 11:15. 

d. "And gathered of every kind," Represents, Every 



40 DRAW NET 

kind and condition of men. Isa. 66 :18-23 ; John 3 :17 ; 
Rev. 21 :24-27. 

All classes of men will be compelled, if not willing, to 
become subjects of Christ's universal Kingdom, and made 
to submit to the laws of that kingdom, until all have had 
a full and impartial opportunity to know by experience 
the blessings of righteousness and Peace. And if any 
then, will not be willing to continue in that peaceable 
kingdom, but go off in the final test (by Satan) (Rev. 
20:7-9), will be destroyed (with Satan) from among the 
people. So "every kind" (good and bad) will be in the 
net until that time. 

e. "Which when it was full they drew to the Shore." 
Represents, The time of the harvest of the Millennial Dis- 
pensation—the 1000 vear age. Matt, 19 :28-29, 25 :31-46 ; 
John 12 :32 ; I Cor. 6 :2-3. 

Then at the end of the Millennial day, fishing for men 
will be closed, and the impartial trial of all classes will 
cease ; as represented by dragging the net to Shore. The 
Gospel will have then done its work in drawing all men 
into it, and thus brought before the judgment seat of 
Christ, to receive their reward for the deeds done in the 
bodv— kingdom or Church. Rom. 2:2, 14-10; Rev. 16:7, 
19 :2. 

It will be the work of God's people (Saints of the Old 
Testament, and Servants of the New) in "that day" (Isa. 
2:11 : Zech. 2:11). No fish (men) will be left out of the 
net in "that day" (Isa. 29:18-21; Zech. 2:11; Rev. 20:13). 
All will be taken and judged righteously. 

f. "And sat down and gathered the good into vessels," 
Represents The judgment was set and the good were 
looked after first. Matt. 25:19-23; John 3:16-17, 14:1-3; 
Acts 17:31. 

All mankind will have received then the blessings prom- 
ised to Abraham (Gen. 12:1-3). "Then they sat down" 
implying that the judgment was to begin. Here it is 
represented that the "good" were looked after first, but 
in the judgment of the Wheat and Tares, the "tares" 
were looked after first. The "wheat" Class were the 
Divine Class, and Immortal, while the Good fish Class 
are the Earthly Human Class. Two different judgments. 
The Wheat class was gathered into "My Barn" — Heaven- 
ly "Mansion." But this Class (fish) are gathered "into 



NEW AND OLD THINGS 41 

Vessels" Earthly "Mansions" Ism. 25:11-12 ; Jer. 27 :16 ; 
Rom. 9:23; II Cor. 4:7. 

g. "Bui cast the Bad away," Represents. The Wicked 
(bad) being cu1 off in the Second Death. Not returned 
into Eternal torture. Malt. 13:40-42, 25:46; II These. 
1 :7-10. 

The Bad fish represenl the finally impenitent in the 
judgment of the World class, who gel their judgment 
after every means have failed to save them. It is hoped 
that Class will he small, compared with the number saved. 
It is indicated thus in the parable. Because sea fish in a 

very Large majority are "•rood." \',i\ few fish in the 
Sea are "bad." These bad fish were not cast back in t hi- 
sea, hut ""cast away" to destiuotion. "Cast" into the 
"Lake of fire and brimstone," which is the second Death. 
If they were east hack into the sea. there still would be 
had " fish" in the Sea. 

The main ohject of this dredging the Sea was t«. rid the 
Sea of "hail fish.*' So in the final effort to rid humanity 

of evil men. the whole Race is t<> he purified by "dredg- 
ing" — "winnowing," or "gathering out all things that 

offend" and "them that d.» iniquity." Matt. 1:5:41-42. 
49-50. 



8. THE PARABLE OF THE HOUSEHOLDER'S NEW 
AND OLD THINGS. Matt 12:15-17. 

Glossary. 

The Scene of this Parable is laid in all the Ages. 
a. "Therefore every scribe which is instructed." Repre- 
sent The followers of Christ instructed, in searching the 
Scriptures to learn of him, ami his mission. Dan. 10:21 ; 
Mark 12:10; Luke 4:21 ; I Pet 5:10. 

All the scriptures that our Lord and the Apostles had, 
were the Old Testament. They were the only scriptures 
recognized by the above, and their "fathers." The word 
Scripture was first applied to the New Testament in the 
Second century. Bible means Books. All the books. 
And was applied to all the Scriptures, in the fifth century. 
But our Lord referred to the Old scriptures only, as the 
word of God. And they were the only scriptures during 
the first century. The scriptures was the whole Library 



42 NEW AND OLD THINGS 

of Christ, and his only study. The New Testament was 
inspired as the will of God, and written by the Jews, and, 
we have no scriptures, except what was written by Jews. 
Yet the New Testament was inspired, and written by the 
remnant of Israel (the followers of Jesus) before or soon 
after God had rejected Israel as his people in A. D. 70. 
The word testament signifies a Will, not a covenant. A 
will is a gift, a benefit or present. Each will has a 
Covenant attached. The Old Testament or will, has the 
Law Covenant of works, and the New Testament or will 
has the Free Covenant of Grace attached. Both together 
(double) is God's greatest gift to Men. But the require- 
ments of each are upon the actions of sinful men, and 
make the Testaments binding upon men astray from God. 
And hence they each require a mediator or one to go 
between, for man's reconciliation with God. All who are 
reconciled under the Old, and the New Wills (double), or, 
all who are atoned (covered), under the Bond or Free 
Covenants (double) (Ex. 39:8-9), are thus reconciled to 
God. And in the next age (in "that day" — the Resurrec- 
tion day) they, the followers of Jesus in his death and res- 
urrection, to or for the Divine nature, will act as assistant 
Mediators with Christ then on the divine Plain. And 
Moses and the Priests will be on the earthly Plain as 
Mediators, in order to bring the world of mankind in har- 
mony with God's laws. 

b. "Into the Kingdom of Heaven." Represents, The in- 
struction to be used, to give insight into the "Kingdom 
of Heaven." Ex. 19:6: I Chron. 29:11 ; Dan. 2:44; Luke 
22 :29 ; John 3 :3 ; I Cor. 15 :24. 

We must not forget that the kingdom that our Lord 
here refers to. is the kingdom that he is to establish and 
reign over. And we are now "instructed" concerning its 
workings. We are urged to acquaint ourselves as far as 
the present scriptures go, in regard to the coming king- 
dom. Our Lord infers that the scribes (scribe means 
writer) of Israel's Code, were to be instructed in the 
Mosaic law, so as to be able to teach it correctly. So his 
Apostles and all others seeking to know the mysteries of 
his coming Kingdom, should be well informed by a knowl- 
edge of his, and the Apostles teachings concerning the 
coming Kingdom. 

We are not required to know how, or to try to establish 
his kingdom. For, it would be taking it out of his hands, 



NEW AND OLD THINGS 43 

as many ace doing, or trying to do, before the "due 
time." He says. his •Kingdom is not of this world" 
(age), therefore it is foolish, yes, useless to try to force it 
before the time. Matt. 11:12. 

c. "Is Like unto a man," Represents, Christ and ins 
Church- the Christ Head and Body. Dan. 10:5-6; Bph. 
1 :l!2 1>3 ; Col. 1 :24. 

Our Lord after he had told his disciples the Seven Par- 
ables, ami explained part of them, .-is recorded in the 13th 
Chap., and asked them if they understood all these things 
that lie had just told them. And they say, " Yes " "Yes, 
Lord." They then thoughl they did understand, but the 
sequel shows they did not. Hence he gave them ihis 
eighth Parable. It is the sum and Substance of all the 
others. g 4 

So many people today think they understand the mys- 
teries of the kingdom; and. when they commence to 
explain they run off into denominationalism. Instead of 
studying carefully and prayerfully the problem, and then 
wait until all are restored to Life again, and when Christ 
is "lifted up" with his kingdom. They are trying now 
to establish the kingdom in the hearts of wicked <>r de- 
praved men, and Bay "this is the glorious kingdom' 1 with- 
in ■•you wicked men"! Bu1 his kingdom will draw all 
men into it. John 6:44, 12:32. 

Christ and his body — the Church— will then be Lifted 
up; and wiH he "established in the top of the mountain" 

to he the house of the God of Jacob (and, not the " house 
of Jacob or Israel"). And all (ami not part of the) 
nations shall flow into it 1 lsa. 2 :2-5) -the mountain. 

d. "That is an householder, which bringeth forth out of 
his treasures." Represents, Christ as the householder, and 
with his Church as the house— kingdom. Prov. 10:22, 
31:21; John 14:1-3. 

Christ then will he faithful over his own house — "The 
house of Sons" and establish this his kingdom upon the 
"Rock" of truth. I Sam. 2:2; Psa. 28:2, 61 :2. 

The "treasures" are the wealth of Christ's kingdom, 
set up in that dispensation. (Psa. 2:8; 119:171-175; Eph. 
1:14). The Earth and the fullness thereof, with Paradise 
restored, and the earth also made an Eden, will be the 
Condition of "things", when sin and its effects, are re- 
moved from that universal kingdom, as promised to the 



44 WHAT DEFILETH 

earth, and its coming resurrected Race. Psa. 24 :1 ; Isa. 
6 :3 ; Eph. 1 :10 ; Phil. 4 :19 ; Col. 1 :27. 
e. "Things new and old," Represents, The teachings of 
Christ and his Apostles for the New; and Moses and the 
Prophets for the Old, on the constitution and laws of the 
kingdom, for the Old "things." Dan. 2:44, 7:18-27; 
Obad. 21 ; Col. 1 :13. 

New things are brought out first, to instruct in doctrines 
that are given in the New Testament, as being more clear 
and explicit. Then, the Old Testament "things" are pre- 
sented as types and "shadoAvs" of the "good things" 
coming (Heb. 10:1), to Substantiate and prove, what 
Jesus and the Apostles understood, and had declared ; in 
regard to tbe kingdom; its Constitution and By-Laws; its 
Officers and Offices; its location, and its subjects; its 
blessings, and its duration, etc. All tending to secure the 
most good and happiness to the most people in that age. 

So this eighth Parable seems to sum up and cover the 
whole field of the other seven Parables. Directing his 
disciples and us all, to rely on the Scriptures (Old and 
New Testaments) to make us "wise unto Salvation." 
Psa. 19:7; Prov. 11:3; Eccle. 9:1: II Tim. 3:15. 



9. THE PARABLE OF WHAT DEFILETH. Matt. 15 :11. 
Glossary. 

The scene of this Parable is laid in this age, and the 
next; illustrating the source of loud mouthed profession 
of men, which come from the same source of all evil— 
the heart. 

a. "Not tbat which goeth into the mouth defileth a man.' 
Represents, Food eaten to prolong the life of tbe Soul. 
Psa. 136 :25 ; II Thess. 3 :8 ; I Tim. 6 :8. 

Prepared food was instituted from the first, to be 
eaten, to prolong life and comfort of tbe soul. Exercise 
of the body is a wear and waste of tbe Soul. In order to 
replenish tbe elements lost in exercise, prespiration and 
respiration, food was provided. In Eden our first par- 
ents were furnished food that was good for tbe Soul's 
indefinite Life. Otherwise the Soul would be immortal 
— deathless. But in eating this good food proves that the 
soul would have died if Adam had not eaten. Adam 



WHAT DEFILETH 45 

naturally wanted to ea1 and live, aa the desire was a pari 
of bis creation, and when his wife sinned and incurred 
the curse of death, he also ate the forbidden fruit with 
her. He did nol want to live without her. This proves 
the scripture, thai the woman waa created for num. and 
not man for the woman. [Cor. 11 :8-12 ; Gen. 2 :20-24. 

H transgression had not entered the world, mankind 
would have been living to this day, simply by eating 

u g I food," for this desire would not allow him to 

refuse to eat. Hunger would have drawn him to the 
eating. Hence, our Lord's truth, ••that which goeth into 
the mouth I food and water) doth no1 defile a man." 
Man's judgment sense is so depraved through eating the 
"forbidden fruit" in the garden, that the many foods 
thai arc eaten, help to defile the human system, and bring 
on premature death. With proper food, in proper quan- 
tities, eaten in proper times, other things being equal, 
mankind oughl to live longer than they do. Men oughl 
1o live a thousand years. Hut sin has shortened it. to 
less than a hundred. 

b. "Hut that which cometh out of the mouth, this is 
wll;l < defileth a man." Represents, Thoughts and expres- 
sions that control actions of men is what ••defileth." 
Gen. 6:5; Ezo. 8:12-16; Matt. 5:28; Rom. 2:24 25; I John 
3:15; Rev. 2] :8. 

Good food going into tin- mouth is digested and its 
nutriment supplies the soul, and the unnutricious goes 
through and out as draught, but those things coming out 
of the mouth (says our Savior) come forth from the 
heart, and they "defile" the man. For out of the mouth 
proceed evil thoughts, Murder, Adulteries, Fornication, 
Thefts, False Witness, Blasphemies, etc. (18-19 verses). 
These are not natural in man. they were not created in 
him. hut they are the results of sin, coming out of the 
heart; which is declared to he "desperately wicked," by 
its heing thousands of years in sin. 

The evil thoughts are transmitted from Father to Son. 
Prom generation to generation. This is upon those who 
are more evilly inclined. But not upon all of any one 
generation (Ex. 20:5-6, 34:7: Deu. 7:8-9; Psa. 79:8, 86: 
15-17). The execution of all these evils mentioned, are 
products of the animal Soul, under the debasing effects of 
evil, and are deeds of the flesh. They "defile the man" 
in "this present evil world." Gal. 5:11-21. 



46 TRESPASS BROTHER 

But in the world to come (resurrection age), when 
Satan is bound, and the Adamic curse is "removed," 
these elements of our nature, that lead now to these evils, 
will then all be cleansed out by the blood (life) of the 
Lord; and the products of the heart will be then entirely 
a different crop — Love, Joy, Peace Longsuffering, Gentle- 
ness, Goodness, Faith, Meekness, and Temperance, etc. 
Gal. 5:22-23; Eph. 5:8-13. 

This life-soul is animal and under "the Sin that de- 
fileth." But under righteousness, it is made pure and 
holy. In this life and the Life to come. This life (Greek 
■ — Psuche) Soul is under sin, and the next life (Greek — 
Zoe) Soul will be under a reign of righteousness. 



10. THE PARABLE OF THE TRESPASS BROTHER. 

Matt. 18:15-18. 

Glossary. 

The scene of this Parable of Christian conduct, is laid 
in this and the next ages. It is now when we are to 
prepare for our work, and thus be better prepared for 
the work of that kingdom age. This thought is seen in 
the first word "moreover" (vs. 18), and implies, get 
ready. 

a. "Moreover, if thy brother shall trespass against 
thee," Represents, A brother as. any one of the same 
faith, and consecration lo a work. Prov. 18:19; Zech. 
7 :9 ; John 3 :21. 

The words "against thee," seems to not be in the origi- 
nal Greek manuscripts ; so the thought without those 
Avords. seem to convey the better thought, as, against the 
assembly and not against the individual brother. As the 
Church assembly — ccclesia — Greek — is not yet set up 
(Matt. 16:18). and will not be until our Lord's Second 
presence — Paroasia — Greek — which is yet in the future 
(Matt. 18:20). So it does not mean now. It means to 
get ready in this life, and die in the harness. Then we will 
be ready when we are awakened. This scripture is not 
yet fulfilled is evident, and is given by our Lord to prove 
these present parochial instructions pertain to the future 
age, and not to this age. 

b. "Go and tell him his fault, between thee and him 



TRESPASS BROTHER 47 

alone," Represents, Any offense committed against < :< >< l. 
and liis ownself. Deu. 17:2; Gal. 6:1 ; -las. 5:16. 

[f a Christian can help a Christian brother in this life 
to reform, or forsake an error in deed or belief lie has 
done a good work, in this life; and, in the mxt life, he 
will receive a righteous man's reward. It is better i<> 
work in line with our duty to a brother thus, than prose- 
lyting one to our party or creed. It should be done 
secretly. Then the reward will come openly Matt. 6:4). 

It is a trespass between us ;is Christian brethren, which 
so often is the case, and it is more DOble ami Christlike to 
settle our differences by arbitration, than going i" Law 

and Lawyers to settle them, dames 5:20. 
C. "If he shall hear thee, thou hast gained thy brother," 
Represents, Religious and moral persuasion, which of- 
times will accomplish the end sought. Prov. 16:32; ESccle. 
7:9; Rom. 11:14; 1 Cor. 9:22, 10:33. 

Moral suasion accomplishes hut little in this air'- of sin 
and depravity. Our Lord used hut little of persuasion 
while he was here, and accomplished hut little on that 
line. None of his fellow brethren of the Jewish faith be- 
lieved him when lie told them of their faults, or trespass 
against his father, Ids religion, or himself, as the one Ben1 
from God. And hut few heard and believed on him as the 
Messiah. And to them who did believe, he gave power to 
become the Sons of God. John 1 :12. 

Public exposure of sins never converts the sinner: 

hut earnest personal and "alone* - appeals sometimes 
accomplishes the desired end. The use of moral suasion 
has brought thousands, yea. millions, into the religious 
organizations of the day. While only one by one is 
brought to see his faults and reform, according to this 
parable of our Lord. But when our Lord comes and two 
or three (not large congregations) are gathered together 
in his name (making these appeals) "he will he in the 
midst of them" (for he will then he present, which is not 
the ease in this age), and. that to hless and assist. 
d. "But if he will not hear thee, then take with thee 
one or two more, that in the mouth of two or three wit- 
nesses, every word shall he established," Represents, 
These witnessings are to prove our earnestness, and not to 
prove our brother was in error. This is self evident. 
Num. 32:23; Jer. 16:17; Eze. 3:20; Rom. 4:7; Jas. 1:15. 
It seems to be a law of our being, that "in union there 



48 TRESPASS BROTHER 

is strength" (Deu. 32:30; Eccle. 4:9-12; Mark 6:7-10). 
This seems to embrace the doctrines of their commission, 
which they were to teach. And to preach repentance for 
sins, not proselyte. It takes more than one person to 
witness, and establish a Bible truth. 

Our Lord sending his Apostles out to teach (and not to 
convert) the people to believe the same doctrines he was 
teaching — doctrines of his coming Kingdom. Not that 
they should follow him then, but to teach them of his 
mission by coming among them, to die for them, and to 
rise again from the dead, soon go away to his father, 
from whom he came ; go to receive his Royal Commission 
to Come again, and raise the dead in their seasons — "due 
time ;" and to establish his Kingdom, and to draw all men 
into it. Also then bless every family that ever lived. 

e. "And if he shall neglect to hear them, tell it unto the 
Church," Represents, The "Church" that Christ is to 
build when be comes. This word Church comes from 
Ecclesia— Greek. Matt. 16:18-19; Eph. 1:22; Col. 1:18; 
Heb. 12:23. 

This expression implies that if two brethren cannot 
settle their differences with witnesses here, they are to 
wait until the next age, till his Church is built, and then 
to tell it to that Church. It is a good way to settle dif- 
ferences of every kind. It is better to endure wrong than 
to be too hasty. Time and reflection will often, and most 
always bring repentance and forgiveness to both parties. 

So much is made of the Church or Churches of the 
present day. as if its or theirs are the one that Jesus said 
he was going to build. An offense in this lite that cannot 
be reconciled amicably to both parties must be carried 
over to the resurrection. 

Very probably the Church is mentioned as an assembly 
(Greek— Ecclcsia)oi his folloAvers in this age. Prom its 
connection here most probably he meant the true Church 
of the future, which he will build in the future. The 
whole scene of this Parable is meant to show the reality 
of the future Age — the true Gospel Age. 

The latter being time, the offense will be committed 
then. This thought accords with many scriptures relat- 
ing to the work and results of the Kingdom to come. The 
Church then will be the innermost, or uppermost organiza- 
tion of the Kingdom. 

f. "But if he neglect to hear the Church, let him be 



TRESPASS BROTHER 49 

unto thee as an heathen man. and a publican," Repre- 
sents, ilic offender who cannot be reconciled, shall be 
treated as we would treat the world. Matt. 5:30, 7:12; 
Luke 3:6, 6:31. 

The offenses or trespasses one brother commits against 
another brother in tin- truth, or, "in the Lord" I I'sa. 31: 
24; Rom. 16:8-13; Phil. 1 :14). in this evil age, grows out 
of the evil passion or selfishness of our fallen nature; or 
a misunderstanding of what is right, and should be for 
given by the offending brother. I Cor. f>:2'2; II Tim. 
4:16; Jas. 5:20; I Pet. 4:8. 

But if the offense or trespass is againsl the plain teach- 
ing of our Lord, or Moses, or of the Prophets, or also of 
the Apostles; if they cannot be settled satisfactory be- 
tween us in this life, it is better to let them rest until we 

reach the resurrection age, when we shall have gotten 
over our passion in the matter ami can tell it to the ( 'hrist 
established Church, where the differences will he amica- 
bly and justly settled. 

g. ''Verily 1 say unto you. whatsoever ye shall bind on 
earth shall he bound in heaven; and whatsoever ye shall 
loose on earth shall he loosed in heaven," Represents, that 
Deeds done in this life, will he accordingly rewarded or 
"meted out" (Luke 0:38) in the Kingdom of heaven Lite. 
Psa. 126:5; John 4:18; Gal. 6:7-8. 

Whatever truth or doctrine we "hind" or "corral" in 
this life, will he against us in the next lite, and rise versa. 
Then let us "loose" doctrines here, and then they will not 
be against us in heaven — the next life — "be loosed in 
heaven." Since our Lord uttered these sayings, many 
of his professed followers have taken this scripture and 
used it, as a cudgel to "lord it over" the heritage of God 
— the Church — Eeclcsia. All this goes to prove the 
Churches (so called) at present, are not what they were 
intended to be, and also proves that what the professing 
brother binds or looses here, in this life, is bound or 
loosed in the hereafter. So the present Earth and Heaven 
is not what our Lord meant, hut he meant the third 
Heaven and Earth — regenerated Earth and Heaven. Matt. 
19 :28-29. 



50 COMPASSIONATE KING 

11. THE PARABLE OF THE COMPASSIONATE KING. 

Matt. 18:23-35. 

Glossary. 

The scene of this Parable is laid in the three Heavens — 
Heaven before the flood, the Heaven that now is, since 
the flood, and, the Heaven to come — the new heavens (II 
Pet. 3:13). Besides these Heavens, there are Heavens — 
different order of thing, from what we have now, both 
Spiritual and material; yet to come — in the "new 
Heavens" (Psa. 145:13; Isa. 65:17; Matt. 26:29; Luke 
16:9; Eph. 1:10-14). The works of Creation before us 
show God's power and purposes in them all. 
a. "Therefore is the Kingdom of Heaven (of these many 
Heavens) likened unto a certain King," Represents, that 
the Central Kingdom here is the Millennial Kingdom — 
only of 1000 years. Gen. 14 :18 ; Psa. 2 :6 ; Isa. 6 :5. 

The work of the Kingdom here has reference to the 
action of its King and his administration. The opening 
of the work by its king. The word "Therefore" indi- 
cates that the preceding parable, "The trespass Brother" 
shows the sinful course of an offender in the trespass and 
its results, in the coming judgment — decision of God, of 
the Millennial reign. Then verse 19 shows how brothers 
can or may dwell together in harmony, and Christian 
fellowship here on earth, and at the same time, also have 
our Lord's approval. "For where two or three are gath- 
ered together (then in the coming age) in my name, there 
I am (during my second presence, as I am away from now) 
in the midst of them." So the 20th verse refers to the 
coming age, when he will be present, for he is not present 
in this age — the Gentile Free Grace Dispensation. Hence 
this parable shows that mankind will have evil propensi- 
ties then to overcome in the resurrection age. 

That is the Gospel age of 1000 years — The final trial or 
probation, preceding the reign of everlasting Righteous- 
ness. Then Justice will be satisfied, the Curse removed, 
and the Race freed from Death — Adamic death, and, the 
Second death. Luke 20 :36 ; John 11 :26. 

But in this trial age of a thousand years, our moral, 
mental and physical weaknesses, caused by 6000 years 
and more in sin and death, will then be changed, for, 
nothing changes in death. (Eccle. 11:3). Then will our 



COMPASSIONATE KING 51 

sins manifest themselves, in our actions, as indicated in 
this parable. So the King here undoubtedly is justice 
Divine Justice. One of God's eternal Attributes. 

b. "Which would take account of his servants," Rep- 
resents, The judgment decision (krisis Greek) of the 
work of these servants in their future Lives. Psa. 144:3; 
Bccle. 7 :ii7 ; II Pet. 3:15. 

This account of his servants was taken after their work 
was performed in this age, and. taken then for the purpose 
of cont inuing them in his service, for another dispensat ion 

the 1000 year reign, or as Long as they are faithful in 
that dispensation, so as to fit them Eor coming dispensa- 
tions — forever and ever ages (Isa. 32 :18 j Luke lti:!»; I 
Tim. 6:17). But if any person disobey, and prove them- 
selves unworthy of everlasting Life, as did this Bervanl 
of the parable, they will not be only t iirned out of service, 
but will then be cast into the Second Death i Isa. 65:20- 
2:\). But the servants here referred to, are Lucifer, and 

his family the sinful Angel8; and. also Adam and his 
family — The Sinful Race. 

c. "One was brought to him which owed him (the King 
— Divine Justice) ten thousand talents," Represents, 
that the one brought is Lucifer and his family — Tin- Race 
of Angels. I Chron. 21 :15-27 ; Zech. 1:9; John 5:4; Acts 
7:53. 

The Talents here are doctrinal truths of the Millennial 
Kingdom. All of Cod's truths (doctrines are carefully 
looked after by God's attribute Justice | Isa. 28:17; Matt. 
24:28; Rev. 9:20). The person who was brought to ac- 
count was a very trusted agent, and up well in the king- 
dom, in its earlier stages, and well qualified in every way 
for this high trust. Hence it is evident he was n Spiritual 
Being, and, his trust was a spiritual Trust, and o( superior 
value. 

Talents imply, the Standard Coin of exchange on the 
Spiritual — "high Calling" plain of existence. While 
pounds represent the Standard Coin of exchange on the 
lower or human plain. See "parable of The Pounds," 
page 248. (Luke 19 :12-27) for the lower plain of existence. 
And the "Parable of the Talents, page 92. (Matt. 25 :14- 
30) for the higher Plain. Therefore talents represent the 
plain of Spiritual Souls or beings. The dealing in the 
Resurrection Age, will be in the "souls of men" (Rev. 
18:13), in bringing them into the High Calling Kingdom. 



52 COMPASSIONATE KING 

The traffic today in souls of Men and Women is to get 
them into the Devil's Kingdom. The Coin used now is 
"pounds" — Copper. Then it will be Talents — Gold. 

d. "As he had not to pay, his lord commanded him to be 
sold, his wife, and children, and all that he had. and 
payment he made," Represents, The Angels as not having 
a Redeemer, therefore these must be sold to satisfy the 
demand of Justice. The Being sold "under bonds of 
darkness until the judgment of the great day" — Resur- 
rection day. Gen. 3 :14-15 : Isa. 14 :12-17 ; Jude. 6. 

Lucifer held this high position from old times until he 
had deceived the Race, through Mother Eve. Then he 
was brought to account; and "judged by his own mouth" 
(Luke 19:22); he was condemned. But his destruction 
was delayed by the Sale of "himself" and family — The 
Wicked Angelic Race; until. "The debt was paid." That 
portion of the Angels who went with Satan were reduced 
"under chains of darkness," while Satan himself was 
cast down to the earthly condition. He was not to be- 
come human as men. but his power was limited to do 
evil, on the Earth plain, the plain "where men dwell" 
and there he has his tabernacles; and dwells in the man- 
made religious creeds; yet his work (now) is unknown to 
the makers of, and upholders of these Creeds (Rev. 2: 
9-13; 3:9). This evil must he accounted for. and payment 
made some day and in some way. 

e. "The servant therefore fell down saying Lord 

have patience with me. and I will pay thee all," Repre- 
sents Satan's knowledge of Cod's desire, that none should 
perish but all should be partakers of bis Mercies. Job 
1:6-12; Psa. 100:5: Zeeh. 3:1-2: II Pet. 3:9. 

This steward (Lucifer) had known his master's will, 
and had obeyed it for a long time, and by permission, or 
by an overruling Providence, perhaps both of these 
mercies. 

This Steward "conceived sin" in pride or ambition, 
perhaps both, and he undertook a "robbery to be equal 
with Cod." but for so doing he "was in the transgres- 
sion." or misused his master's talents, and became in 
volved in the death sentence, in the sum of "ten thousand 
talents," with not a talent to pay the debt demanded. 
Still he (Lucifer) humbled himself and asked for some 
days of grace. 

f . ' ' Then the Lord of that Servant was moved with com- 



COMPASSIONATE KING 

passion and forgave him the debt," Represents, 

Justice exercising mercy, even to the Inches! order of 
God's disobedient creatures. Psa. 119:132; Jer. 39:12; 
Eae. 36:37. 

.lustier accepted the promise, and forgave all the debt. 
Tliis forgiveness was. conditional <»u good behavior. The 
Lord God through his Justice and foreknowledge, knew 
thai Satan would not keep his promise, but, to show his 
mercy to him, he took him at his word, and forgave 
him all. 

This teaches us that we should follow this course in our 

dealings with all our fellow servants. We are instructed 
to forgive those who trespass against us seven times; yea 
seventy times seven (Matt. 18:21; Luke ]7:t . No end 
or Limitation to our forgiving in this life. Reader, let us 

do likewise. 

g. •'Hut the same servant went out ami found one of his 
fellow servants which owed him an hundred pence," 
Represents, Lucifer finding the human Race, and through 
falsehood. go1 the Race in d.ht to Justice •"one hundred 

pence" Death the waircs of sin. .Indies 6 :22 ; Zech. 
1)5:7; Matt. 24:49. 

Lucifer when an angel of Light "Son of the morn- 
ing," hf had the care of all of Qod's created beings, but 
through his pride, he will loose his Soul, in the second 
Death (Rev. 20:10). "Pence" is a portion of a "•pound." 
and valued as copper is valued. 

h. "He laid hands on him and took him by the throat. 
saying, pay me that thou owest." Represents Satan using 
King Justice's original demand — "Life for Life." "Bye 
for Eve." "hand for hand and foot for foot." (Jen !) : 
5-6, 42-22; Ex. 21 :24; Dent. 19:21 ; Matt. 5:38-42. 

Satan acted justly in God's plans John 2:1-7). This 
Servant of Justice (Lucifer) demanded of his servant only 
what the Law of (iod always required. Then God's ap- 
probation was upon Lucifer's action. Bui Justice had 
just shown Lucifer what he (Justice) had done, hut 
Lucifer preferred following God's Law of Equity (Gen. 
4:9-15; Heb. 12:24). Lucifer in this struggle for Divine 
Law, opposed the right of King Justice to show Mercy. 
and thus God saves the sinner, by his honoring God's 
Laws. 

Right here Lucifer through Pride (Psa. 10:2-11; Obid. 
3; Zeph. 2:12; I Tim. 3 :6 ; I John 2:16), lost his favor 



54 COMPASSIONATE KING 

with God, and "fell to Earth like lightning" (Luke 10: 
18; John 12:31, 16:11; Eph. 2:2). This same Pride, and 
Satanic Lust for power is manifested, all down the ages 
in the hearts of "the Children of disobedience" (Rom. 
5:9; Eph. 5:6; Hell. 2:2). And today it is in its worst 
stage of development. It is seen in the power of money; 
in the Trades Unions, Monopolies, Trusts, Politics, and 
also in religious Societies, etc. It has leavened the whole 
lump with selfish pride, and usurpated power, 
i. "And his fellow servant fell down at his feet, and 
besought him saying, have patience with me. and I will 
pay thee all," Represents, That this fellow servant is the 
Race-in-Adam — Noah, Abraham. Moses. David, Jesus, et 
al. Gen. 15:13; Ex. 7:16; Psa. 72:11; Matt. 4:10. 

Lucifer knew the Race had nothing to pay with, so 
made ;iii unreasonable demand. Hut the Race has a Re- 
deemer, hence, the Race can give security for his promises. 
But, Lucifer, the debtor of 10.000 talents (in Gold), had 
no one to go his security, and so had his debt readily 
forgiven. So Lucifer's debts were all forgiven; while 
Adam (the Race) was not forgiven, but had, or has a 
Redeemer — Mediator. So pleading for time (till the Res- 
urrection), when he could pay all. The Race's debt — 100 
pence — The Ransom, was now paid to Justice, by Jesus' 
death, and resurrection. And what the Race now wants. 
is time to be restored — "Due time" (I Tim. 2:6; I Pet. 
5:6) to life again, in order to satisfy divine Justice, and 
go free through the blood (Ransomed life) of the Lamb — 
Jesus. 

j. "And he would not, but went and cast him in prison 
(death) till he should pay the debt," Represents, the 
prison as death of the Race. Matt. 2 :16, 16 :21 ; Mark 8 : 
31, 14 :64 ; John 1 :29 ; 4 :42. 

This Debt was paid eighteen hundred years ago by the 
Redeemer. Jesus — the Christ after death. Jesus first 
went into death and thus paid the price Justice demanded 
— His life Soul, for Adam's life Soul — "Life for Life." 
And rose again, and thus "gave assurrance (of resurrec- 
tion) to all men. in that he (God) raised him (Jesus the 
Christ) from the dead." (Acts 17:31)— The "prison" 
(Psa. 142:7: Isa. 24:22. 42 :6-7 ; Zech. 9:11-12; I Pet. 3:19- 
21). Lucifer after he had sinned and became Satan — The 
Prince of malicious wickedness, would not show any 
favor, but cast the Race into death by deceiving mother 



COMPASSIONATE KING 55 

Bve with ;i malicious Lie, which broughl the Race into 

the prison-house of death. 

k. "So when his fellow servants (the Holy Angels s.iw 

what was dour they were vn-v sorry, ami eame ami told 

their Lord (Divine Justice) all that was dour." Repre- 
sents the Holy Angels. Those who did not go with Lucifer 
(now Satan) in degrading the Race, dm. 32:1; .Matt. 
22:30; Luke 12:8, 15:10; Heb. 1:6. 

These Holy Angels are Legions innumerable. These 
Holy Angels of God, are held up in the scriptures in con- 
tradistinction to the Fallen Angels The Devil's Angels. 
These two Classes constitute the whole race of Angels 
Spirit Beings. The wicked or Devil's Angels were first 

made known to Hie human Race by OUT Lord in his para- 
hie in Matt. 25:31, page !»7. 

Jude refers to t hem (6th vs. ;is t In- " ' sons of ( iod " who 

kept not their "first estate" (Gen. 6:1-5); these sons 
("angels of God") had power to transform into flesh as 
men, ami when they did so. they "lusted'' and married 
the "daughters of men." Instead of fulfilling their mission 
and returning to "their former estate," they "lusted" 
for the estate of the flesh so well, they continued in it. 
and thus became transgressors through this "lust." and 
was sentenced to "chains of darkness." These are "The 
Spirits of Devils." working (since then) in the hearts of 
the children of disobedience," of the Licentious of the 
Race. 

This class of Angels may have an opportunity to reform 
in the "judgment" of the great day (Jude 6). These 
sinned through Lust, while Satan sinned through Pride. 
Hut the other class that did not leave their "first estate," 
are still Holy Angels, and will be happy in that Spirit 
condition to all eternity. 

1. "Then his lord (Divine Justice) after that he had 
called him, and said unto him: Oh. thou wicked Bervant. 
I forgave thee all that debt because thou desiredest me; 
Should not thou also had compassion on thy fellow servant 
(the race of men), even as I had pity on thee? And his 
lord was wroth, and delivered him to the tormentors till 
he should pay (now) all that was (then) due unto him." 
Represents, Divine Justice calling Satan to account for 
his deliberate diabolical dealings with the Human race, 
in deceiving them in sin and death, and he must now pay 
his former indebtedness of 10,000 talents. Satan now 



56 LABORERS IN THE VINEYARD 

being demanded to pay the original bill, with not a 
Talent to pay with. "The wages of Sin is death" (Rom. 
6:23) so he must pay this bill, with his death, which is 
eternal death. Hence no hope for Satan. Gen. 50 :17 ; 
Jer. 36:4; Matt. 6:14-15. 

But the Race has hope of Eternal life in Jesus Christ 
her Lord, and her Lord's resurrection. This gift to the 
Race applies to them in the resurrection age. Blessed 
hope. But we must learn to forgive our trespassers in 
this life if, though it be an uphill business, that we may 
be the better able to forgive in the Coming Kingdom. 
m. "So likewise shall my heavenly father (then) do also 
unto you, if ye from your hearts, forgive not every one 
his brother (now or then) their trespasses," Represents, 
that the work of mercy and forgiveness begin in this life, 
will be carried on in the life to come. Ex. 34 :7 ; Psa. 51 : 
14; Dan. 9:9. 

Forgiveness must be from the heart. Outward show of 
forgiveness will not answer now nor then. God Cannot 
be mocked. He sees the heart, and knows our thoughts 
beforehand. 



12. THE PARABLE OF THE LABORERS IN THE 
VINEYARD. Matt. 20:1-16. 

Glossary. 

The scene of this parable is laid in the Resurrection life, 
showing principally that his vineyard then will be like 
theirs now, as is seen by the word "For." 
a. "For the Kingdom of Heaven is like." Represents, the 
third heavens or the Resurrection Dispensation. Ex. 
19:6; Dan. 7:18; I Cor. 15:24. 

This parable is spoken as a reason for an illustration 
concerning the things he had just spoken to the multi- 
tude, and especially to his disciples. See 19th Chap. Then 
he turned to his disciples (23d verse) and said, a rich 
man would have hard work to get into the kingdom of 
Heaven, because a rich man generally prefers his riches, 
to a promise of Eternal life; as this present life is not an 
eternal Life, but a mortal Life, and it is a death con- 
demned life in Adam. 

Therefore he was teaching concerning the Resurrec- 



LABORERS IN THE VINEYARD :>7 

tion life— in the third Heavens. In the 28th verse, 19th 
Chap., Jesus said to bis disciples, "Ye \\ hick have (in i he 
past future tense you Bee) followed me in the Regenera- 
tion, when the Son of Man shall sit in the throne of his 
Glory, etc/' This proves conclusively thai he was speak- 
ing of the regenerated or Resurrection life. 

Then he gave the Parable with a "For" to demonstrate 
his arguments. Therefore this kingdom of the Heavens is 
in the third heavens. "For" is a word used very often 
by our Lord in his teachings. His teachings arc always 
very Btrong statements, ami proven by other equally 
strong facts or illustrations by the "For." This parable 
was given to make dear two strong statements in the 
28th and 29th verses of the preceding chapter. Hence, 
the facts of the parable's illustrations. 

b. "Unto a man that is ;m householder," Represents 
God through Christ as the householder. Psa. 107:37; 
John 14:2; Bph. 2:19. 

God is the great Householder. He owns the Earth and 
all things therein (Psa. 50:10), and he made all these 
things by his Son (Prov. 8:30-82; John 1:3; Bph. 3:9; 
Col. 1:16). He upholds all things, and works according 
to the council of his own will. 

c. " Which went out early in the morning to hire laborers 
into his vineyard," Represents, Christ's Kingdom as the 
vineyard in his second Presence. Lev. 26:3-7; [sa. 5:1-10. 

Christ's return to earth, and presence in his Father's 
Vineyard, will assure peace ami happiness to all his Ser- 
vants, during the whole season — millennial age. Ami the 
increase of that vineyard kingdom, in every particular 
will go on season alter season by Jew and Gentile to all 
eternity (Isa. 9:7; Eze. 36:37-38). This vineyard is to be 
managed by help secured by '•hire" of the "Children of 
the Resurrection." all through that age. lie is to pay 
"good wages," and to pay to all tin- same amount, in 
that age — "that day." There will he no strikes, as all 
will be skilled laborers, and be contented "with their 
wages." Luke 3 :14. 

Vineyard in this parable is used to illustrate the bless- 
ings — fruit to come on the vines. Vines are individual 
efforts. Then in that age. blessings will come through 
our individual efforts. Vineyard means a collection, or 
lot of vines. And the fruit is Grapes (not Figs, Olives, or 
Wheat). And the grapes are food for every one. And the 



58 LABORERS IN THE VINEYARD 

juice of the Grape is fermented into Wine, which is yet 
used largely for a stimulant or intoxicant. Fermented 
Wine represents evil. Unfermented wine is the liquid of 
the grape when it is first drawn. Iu its unfermented 
state, it is used as a symbol (by our Lord) of his blood — 
sacrificed life of pain, anguish, crying. Matt, 26 :28-29 ; 
John 6.54-55 ; Heb. 9 :21-23. 

When Jesus turned water into wine ; and, when he used 
wine in the institution of the "memorial" of his death, he 
used "new wine" unfermented, representing his inno- 
cency, and sinless life. In its fermented state it was used 
as a Symbol of our sinful life. God having a Vineyard, 
and sending bis Steward early in the morning (the resur- 
rection) for laborers, implies in the first place, that the 
Resurrection will find the risen Race in a low, morbid, 
and weak condition, through fermented wine of this 
crushed life age. 

And in the second place, it will be necessary in that 
age, to have a sufficiently large vineyard of grapes, for 
"new wine," to give as a balm, or medicine to restore the 
Race (Jer. 8:22, 51:8-9) to its original strength and pur- 
ity, as it was in its creation in Adam. Hence, our Lord said 
he would no more drink fermented wine, until I come and 
drink it, "new wine" in his father's Kingdom with them 
(Matt. 26 :27-29). The Labor hired to work in this future 
Vineyard, represents Means or machinery — Labor saving 
machinery to be used to grow the vines — individual ef- 
forts of all of those who accept the offer of obedience to 
the Gospel call in that Age. This machinery is run by 
laborers "hired" to operate the Electrical and Mechanical 
devices — "Power of the Holv Spirit." I Chron. 29 :11 ; Psa. 
68:35; Isa. 40:28-29; Matt. 6:13; Heb. 4:12. 
d. "And when he had agreed with the Laborers for a 
penny a day, he sent them into his vineyard," Represent- 
ed by a Penny is eternal Life. This pay — Eternal Life, 
will be given to all individually, who obey the command 
(Prov. 10:16; Rom. 6:23; I Tim. 5:18; Rev. 2:2). This 
is the reward for good work done in the vineyard of that 
day. ( See Matt, 23 :23 ; Luke 1 :77-79 ; Rom. 9 :23-26 ; Titus 
3:5; Jas. 2:12-13). Work or labor done is to produce 
wine, and wine symbolizes blood — Life. Blood is the life 
of our Lord sacrificed in death. Therefore His Resurrec- 
tion, secures a resurrection for all the Race. 

Then in their Resurrection, the Nations will at once 



LABORERS IN THE VINEYARD 59 

resume their former governments. These governments 
then, at once will be set up in the old style, lint the 
Electrical power of Love and Righteousness, in Christ's 
adjoining Kingdom will soon overpower these adjoining 
evil powers, and, the new kingdom of Christ will draw 
them into his I Rev. 11:15). So his kingdom will be 
established from the Rivers unto the ends of the Earth 
(Zech. 9:10). It will "draw" into it all these govern- 
ments. Dan. 2 :44 ; Rev. 11 :15. 

e. "And he wenl ou1 about the third hour, and saw 
others Btanding idle in the market place, and said unto 
them; go ye also into the vineyard and whatsoever is 
right I will give you. And they went their way. Again 

he went out ahout the sixth hour and ninth and did like- 
wise. " Represents, by these three dates, the beginning, 
the middle, and the end of thai millennial aye. [ga. 12: 
1-6, 65:20-23; Luke 12':31-34 

As the parable indicates, the work of the Kingdom, from 
the time of its being established, until its consummation, 

or, close of the 1000 years, will be individual efforts to 
grow grapes for wine, "new" Holy "Spirit upon all 
flesh." And then the vineyard Kingdom, will be turned 
over to the father, for his perpetual "usurv." I'sa. 22: 

28. 148:13; I Cor. 15:24-28. 

So the labor will be increased at different times, as tin- 
work will be required, on the different plains of work of 
the Vineyard — Kingdom. Thus when established, and 

give employment, and bring blessings to all the families 
of the Earth. Blessings on Three plains. The Earthly 
plain, the World in general. The Spiritual plain, the 
Angels in prison — "Chains." And the Divine plain, the 
Church in particular. This "day" in the Vineyard is a 
thousand years in duration. Eternal life will lie given 
(Rom. 6:2*3) to all who do work then faithfully. 

And any then who will not accept the offer and work, 
will be cut off and destroyed ( Acts 3 :23). This Vineyard 
will be Christ's to manage and bring to perfection. Hence, 
the Church (as above) called out for his name (Acts 15: 
14) are called, to consecration (Rom. 12:1-2) in this life 
(before death), so that in their re-construction they will 
be "born of the Spirit." and become his body (Col. 1:18- 
21), and become Divine ; and be Assistants, in the manage- 
ment of the Vineyard kingdom, and some in restoring the 
fallen Angels. 



60 LABORERS IN THE VINEYARD 

f. "And about the eleventh hour, he found others stand- 
ing idle — He sayeth to them, go ye also into the Vine- 
yard, and what is right ye shall receive." Represents, 
the close of the millennium, when all will be rewarded. 
Jer. 8 :20 ; Eccle. 3 :17 ; Rev. 22 :12. 

The "eleventh" hour laborers also, received Eternal 
Life (a penny). Received, not for the amount of work 
but for the willingness to work, which secures Eternal 
Life. It is a reward for accepting willingly his salvation 
— Life from death, which he secured for us by his death 
and resurrection. 

g. "When even was come, the Lord of the Vineyard 
said unto his steward, call the Laborers and give them 
their hire, beginning from the last unto the first." Rep- 
resents, the "even" to be the close of the dispensation — 
Millennial Dispensation. Gen. 12:2-3; Eccle. 12:14; Luke 
12:42, 19:12-17; I Pet. 4:10. 

Laborers are the Race resurrected, and. now enjoying 
the blessings promised to them through Abraham. The 
"Lord," is Jesus Christ. And the "Steward," is one or 
more servants who in this life, increased his "pound" to 
five or ten "pounds." 

In Matt. 25:14, gives the time when our Lord will (in 
the resurrection age) call them his own servants; while 
in this age (Luke 19:12-17) he calls them his servants, 
only. 

Now, in the resurrection age, they are trusted with 
"Talents," representing ability to manage a large estate 
(vineyard). So these, his "own servants" are then pro- 
moted to the duties of a "Stewardship." The Steward 
here is thought by some to apply to the Holy Angels. 
But Angels are generally called "Messengers," and are 
never called Stewards. But Steward more reasonably is 
applied to his tested Servants, of this age. Of course the 
Paymaster in that day will be Christ. John 10:28; 17:2. 

But Christ is the "anointed," and, the Church (his own 
servants) is also "anointed" (I Cor. 1:21; I Pet. 2:9; I 
John 2:27). So they will be on the Divine plain. Hence 
the Body of Christ — the Church, will be the Laborers or 
managers. The Holy Angels will be interested, and wit- 
nesses in that judgment pay day (Matt. 25:31, 46). There 
would not be any laborers in that age, if Jesus had not 
come in this age, and purchased the Race (the Vineyard 
"field"), and secured the treasure he found therein by 



THE TWO SONS 61 

his death and resurrection. Thai treasure In- "hid," was 
the human Soul of the Race. See Glossary of the fifth 
ami sixth parables in Matthew. 



13. PARABLE OF THE TWO SONS. Matt. 21 :28-32. 

Glossary. 

The scene of this Parable is laid in the Jewish Dispen- 
sation, ami foreshadows into the Millennial or Resurrec- 
tion Age. 

a. "I'.ut what think yel A certain man." Represents, 
Abraham the head of the oath bound Covenanl classes, 
his two Sons. Qen. 12:1 3; Gal. 1:22; Heb. 6:17-19. 

Note the expressions "A certain man" and "what think 
ye" of him. This man was ;i "certain" one, and not 
taken at random. Christ Jesus aever spoke at random, 
but always from history or to make history. But he took 
this as with other parables, from scripture the <>M Tes- 
tament. Luke 12:16, U :16, 15:11. 

This parable was spoken to the priests and elders, who 
knew the scriptures, as well as Jesus did, or according 
to their duties, they oughl to have known them better 
than he. This parable undoubtedly refers to Abraham 
and Ids two sons Ishniae] and Isaac. In like manner the 
parable in Luke 15:11, refers to Isaac and his two sons 
Esau and Jacob. 

[shmael like Esau, was not in the line of om- Lord's 
decent, hut nevertheless they were in God's line with his 
Plan of the Ages. Ami they fulfilled as important a part 
in the development of his plans; and they were also child- 
ren of Abraham, and inherited a part of Abraham's 
promises. 

Abraham stood at the head of this plan and these 
promises. And he received the Great Covenant which 
stands for all eternity (Gen. 12:1-3). In this Covenant, 
God promised Abraham, he was going to raise all the 
dead Race to life again: for he said he would Comfort 
Zion; and make her wilderness like Eden. Joy and 
gladness shall be found there (Isa. 51:2-3, 9-11, 17-19), 
and give the blessings of Eden, again to all the families 
of the Earth (Isa, 51:2-3; Eze. 36:34-36). God bound 
himself to this Covenant with an oath (Gen. 26:3; Psa. 



62 THE TWO SONS 

105 :6-15 ; Heb. 11 :13-14). His oaths never returns to him 

void. 

b. "Had two Sons," Represents, the two Sons as two 

Covenants. First, the Bond or Law covenant, typified by 

Ishmael, and the Second, the Free or Grace Covenant, 

typified by Isaac. Gen. 21:9-12; Rom. 9:7-9; Heb. 11: 

17-19. 

So in this parable which was spoken to the Elders and 
Priests, verse 23. He refers them to the two sons of Abra- 
ham (he had many other sons) as the ones who can fulfill 
all the added and other features of the Abrahamic Cove- 
nant. 

Ishmael being the first born Son, and of the Bond 
Woman Hagar, he represents the Bond or Law Covenant. 
Paul says "Isaac is of the Free woman" (Sarah) and 
allegorically represents the Free or Grace Covenant, of 
which we — the Church, are children, if we hold fast to 
the Abrahamic faith. That is, God is able and will, 
Jesus says (John 5:28-29) raise all the dead to life, in 
his "due time," and, he will bless all with faithful 
Abraham. As such, we are children of the Free Cove- 
nant—of Sarah the Free Woman. Gal. 4 :22-31 ; Heb. 11 : 
17-19. 

Paul in Galatians does not mention the new Covenant 
that is to take the place of these two. as one Covenant, 
represented in the Mosaic Law. by the double Breast 
Plate (Ex. 39:8-9). This he makes plain in Heb. 8:7-9. 
Note "with them," — the "house of Israel" after "those 
days" — the Resurrection days. But the new Covenant is 
represented by the Ephod, to it the above were "added" 
or attached "unto," because of transgression until the 
1 ' Seed ' ' should come. Gal. 3 :17-19 ; Ex. 39 :18-21. 

This new Covenant, for the Resurrected world, seems 
to be represented in Ketusah, Abraham's third wife or 
Concubine (Hagar was a concubine as well), and her 
children six. Paul here refers to these new Covenant 
Children in Heb. 8 :10-13, and quotes as proof Jer. 31 :31- 
34. This new Covenant of Jeremiah and Paul will be 
written on the hearts of these two families of faithful 
descendants of Israel after the flesh. Rom. 8 :l-4 ; I Cor. 
10:18. 

The first family through Hagar and Ishmael (her son), 
allegorically (Gal. 4:22-23) are faithful descendants, un- 
der or through the Aaronic Priesthood (Heb. 7 :5, 23 ; 8 A, 



THE TWO SONS 63 

8-12). They are the "house of ferael" (Jer. 31:31)— 
Servants. The Second family, through Sarah and taaac 
hereon, allegoricslly (Gal. 4:26-28) are faithful descend- 
anta under the Melchisedec Priesthood I Beb. 7 :4. 6, 11. 13- 
18). 'Plies. • are the ••house of Judah " (Jer. 31 :31 Sons 
of God. These lasl are Spiritual. They Deed a "writing 
on the heart;" hence, they an- omitted in Heb. 8:10 and 
Jer. 31 :33. 

"The Sous of God," the "house of Judah" in the Res- 
urrection will act with Chriai as Judge Advocate; and. 
the "house of Israel house of Ketura - ' as Mediator In- 
tercessor over all the families of the Earth, to bring to 
them for a thousand years all the blessings promised to 
Abraham. Gen. 12 :l-3. 

C. "And he came to the first (the oldest -Ishma.l and 
said, Son go work today iu my vineyard. 1 1. answered 

and said. I will not, hut afterwards he repented and 
went." Represents, that Ishmael will stand for the Child- 
ren of Israel, at the time of the blessings; and Isaae for 
the Church at the same lime. Ami "my vineyard" will 
then represent the Kingdom of the third Heavens — by 

Paul (II Car. 12.1-4). The "today" is the Resurrection 
age. Gen. 25:1-4; Eze. 16:41-43; Matt 21 :31 : Bom. 5:18; 
Heb. 8:13, 12:24. 

The first son Ishmael would not go "today"— in the 

Resurrection, because he could not. for In- was "east out" 
(Gen. 21:10). Hut when the ""due time" comes, and he 
is raised from death, and the vineyard kingdom ia plant- 
ed, lie will have gone. And as Ishmael was not in the 
direct line of the Abrahamic promise, he then could not 
typify any portion of Israel. So Paid in Gal. 4:19-22, 
"changed his voice" — the allegory, and makes Ishmael 
represent the Law Covenant, because lie Ishmael was a 
bond servant — "son of the bond woman" under the 
Edenic Law, which was also a Bond covenant. In like 
manner Isaac represents the Free Grace Covenant, be- 
cause he was a free born son — "son of the free woman," 
under Grace, which laws were a free Grace Covenant — 
Grace Covenant. II Cor. 5 :17 ; Heb. 9 :15. 

As Paul intimates, the Law Covenant was "added" to 
the great Covenant (Gen. 12:1-3), "because of transgres- 
sions till the seed should come" (Gal. 3 :19). It seems that 
Ishmael was "added" to Abraham's family until the 
"seed" (Isaac) did come — by birth. But when the Isaac 



64 THE TWO SONS 

was born, Abraham was told to "cast out" the Bond 
child and its mother from his family, so that the true heir 
of his estate might obtain his inheritance. Gen. 21 :9-13. 

The Abrahamic Covenant typified by the Robe of the 
Jewish High Priest — Aaron ; and the Ephod, which was 
"added" to the robe, typified that Covenant — the New 
Covenant; that God will make with Israel and Judah (the 
Old Testament Covenanters — Jews; and the New Testa- 
ment Covenanters — Gentiles; "after those days," in the 
Resurrection days; then will obtain the "New Covenant" 
— Contract, that Jeremiah and Paid speak of in Jer. 31 : 
31-34; Heb. 8:8-12. And to this Ephod (which was at- 
tached to the Robe) Avas "added" the "double" Breast 
Plate, which typified the Law and Free Covenants, until 
the resurrection age. 

Paul speaks of these two covenants, as being "added." 
The Law Covenant was typified by that part of the Breast 
Plate that was in front. And that Law Covenant was in 
vogue until Jesus Christ came the first time. Then the 
Breast Plate was reversed, or turned. So since the first 
Advent, the Free Grace Coveiiant is in front, and will 
obtain until the Second Advent of our Lord. Ex. 28:15-17. 

After the Second Advent of our Lord Cod will make 
a New Covenant with resurrected Israel — the Jews, and 
with Judah — the consecrated Gentiles, who are typified 
by the Breast Plate doubled. See pages .248 Tshmael 
through his mother, when they were "cast out." was no 
doubt angry. And when he was invited, or expected 
("to go") to hold onto the Abrahamic Covenant (vine- 
yard), he declared (through his mother) he would not 
(Gen. 21:17-20), because he could not, as he was cut off 
from his father's Inheritance. But in the resurrection, 
when his "Inheritance is restored." then the whole de- 
scendants of Ishmael— a very large portion of the Race, 
no doubt will "repent." and go to work in the Lord's 
vineyard Kingdom — which will be the whole Earth. For 
Abraham thought then, and will think again as much of 
Tshmael as he did of Isaac (Gen. 17:18-21). But, Abra- 
ham obeyed God when his purposes clustered around 
Isaac, even before he was begotten and born (Gen. 17:15- 
21). See the illustration in Jonah 3:1-10, as an example 
of repentance after typifying death in the Whale and a 
second time preaching. 
d. "And he came to the second (son) and said likewise. 



THE TWO SONS 66 

And be answered and said I go sir, and went not." Rep- 
resents, ilif second Bon as Isaac The Elders and Priests; 
as the rulers of Israel. Ex. 24:3, 7; Deut 21 :16 17. 

A National repentance after and no1 in death. The 
Isaac Nation Israel or Jacob, under Moses and Aaron, 
did promise God, thai they would faithfully do all he had 
said unto them (Ex. 19:8, 24:3-7; Deut. 5:27). Bui they 
did not keep their promises, even with a half heart. Yd 
Cod's Law is holy and good, too holy for sinners. 

But the Israelites like all others, were under tin' curse, 
hence, they could not keep their good promises. The 
Vineyard they are ye1 to work in. is the Kingdom to come, 

and it is not in this lite or aire. Hence they — Isaac the 
head of Israel, could not work in that vineyard, and yet 
they thoughl they could, and said they would <_'o into it 
dsa. 1:25-27; Luke 19:11; Acts 1:6). Bui when [srael 
comes into that future life, they will be able to enter the 
work, through repentance, as did the first Sou. So re 
pentance in that age will he required of all men. as »aved 
sinners. Acts 3 :1 9-2 1 . 

e. "Whether of them twain did the will of his father" 
They say. the first." Represents the last sun's disobedi 
ence, which caused Israel to he punished sorely, for their 
disohedience. Lev. 26:14-33; Eze. 21 :25-27; Luke 21 :24. 

And through the first son's obedience will bring gTeat 
Blessings to all the families of the Earth. Blessings that 
come only through obedience that God is to bring about 
(Gen. 18:18-19). The sins of Hie Israelites including and 
ending in their crucifying the Lord, brought on their 
final destruction as a nation in A. D. 70. And their re- 
pentance as a Nation, and return to the vineyard, cannot 
be until their Resurrection to Life, and God's vineyard is 
re-estahlished. Eze 37:1-14; Rev. 21 :24-27. 

f. "Jesus said unto them. Verily I say unto you. that 
the Publicans, and the Harlots, will go into the Kingdom 
of God before you. For, John Came in the way of right- 
eousness, and ye believed him not, hut the Publicans and 
Harlots believed him: when ye had seen it. repented not 
afterwards, that ye might believe him." Represents, the 
Elders and Scribes — the antitype of the first Son. Ishmael. 
Matt. 23 :13 ; Luke 11 :52-53 : Gal. 4 :22-25. 

They will not enter themselves, readily then, nor suffer 
others to enter. They will be stumbling blocks. And the 
world of mankind in the resurrection will go in before 



66 THE WICKED HUSBANDMEN 

they will. Yet the parable implies, that they will repent 
afterwards. They were booked in God's plan to go in 
first. For their sins, they come in last. So the first shall 
lie last, and the Last shall be First. Mark 10 :28-31 ; Luke 
13 :24-30. 

Read carefully our Lord's remarks in several verses 
following this parable. This parable was addressed to the 
people then living in our Lord's time, and the same has 
been addressed to each generation ever since, and is ad- 
dressed to us, and the same vrill hold good to the end of 
time. So let all penitent Gentiles who refuse to believe in a 
future probation of Salvation, fearing it will be a second 
Chance of losing their salvation ; let them repent the sec- 
ond time, now, and thus see. that they of all men need the 
future probation. What God has planned, let no man 
interfere with. God will not be mocked. "Whatsoever a 
man soeth that shall he also reap." Willful Ignorance is 
sowing to the wind (and likelv to) reap the whirlwind. 
Hos. 8:7. 



14. THE PARABLE OF THE WICKED HUSBANDMEN. 

Matt. 21:33-45. 

Glossary. 

The Scene of this Parable is laid in the Jewish and 
Gentile ages, and culminating in the Resurrection Dis- 
pensation. 

a. "There was a certain Householder." Representing, 
God the owner of the house, and planter of his Vineyard 
Kingdom. John 2:16-17, 14:1-2; II Cor. 5:1. 

Our Lord's teachings here were directed to the Priests 
and Elders. This Parable of "a certain householder," 
was uttered because of their hatred of himself, and Johu 
the Baptist. They had killed John, and now sought his 
life Soul. His former parable of the two sons, set forth 
the plan of God through Abraham and his descendants 
(to which the Elders and Priests belonged), yet the salva- 
tion of the Race including themselves, was in spite of 
their hatred of him — Their overruling Providence. 

But. this parable was to show them their hatred and 
opposition to him, and his father's plans. Hence, the 
"certain man" must represent God, whom they professed 



THE WICKED HUSBANDMEN H7 

to love. So their opposition to Jesus was against God. 
And this parable was given to them thai they mighl see 
their position of opposition to him. He did not mention 
them, hut it was plainly sen thai he did mean them A 
parable is one thing- said, and another thing meant. The 
thing meant is what we want to know, 
b. "Which planted a vineyard." Represents, that. I.v 
vineyard is meanl the Kingdom of Israel planted in 
Canaan—Palestine. Psa. 78:69; Isa. 5:1-4. 

So the Vineyard meant their Kingdom set up in Pales 
tine (the promised land to Abraham), and had been in 
charge of their Elders, Priests and Kings, for a long time 

nearly one thousand years 969 years. Ami after their 
land has "enjoyed her Jubilee Sabbath," of which they 
refused to keep while in their land, ami could not keep 
since, on account of other nations interferring, and their 
absence in other lands. Rut their Land Rest was provi- 
dentially kept while they were in Captivity seventy years 
in Babylon. Every fiftieth year was a Jubilee year. 
Then in Babylon seventy years | II Chron. 36:20-21 I, com- 
pleted seventy Jubilees, of fifty years each, which equals 
thirty-five hundred years, and it leaves nineteen hundred 
and twenty-five years, as the A. D. when there will be 
due Canaan Seventy Jubilee Sabbaths of Land Rest, 
which the land received, as typified by their seventy 
years' captivity in Babylon, ami predicated to be actual 
by Jeremiah. 1 1 Chm 36:21-22; Ezra. 1 :1. 

Will all the dead Israelites prior to A. D. 70. who hold 
a promissory Deed from God, he raised from the dead, and 
brought in their own land then? Surely (Bze. 37:1-10, 
11-14; Bom. 9:4, 10). All these years God has received no 
profits from his Vineyard in love and worship as tithes. 
When will the change come? (John 5:25-29V See Re- 
vised Version. 

The Laws that God has given Israel are sufficient to 
protect them from all outside danger; and with their 
continual Altar sacrifices, were sufficient if obeyed in 
spirit as well as in letter, to protect them from all evil, 
and, even from death. For to keep the whole law per- 
fectly would have given Eternal Life. That is. no one 
in that case would have died to this day, if they could 
have kept the whole Law (Luke 10:25-28; Rom. 10:5). 
Hence all Israel in that case, would have been living today. 

Perpetual life was promised in the Ceremonial Law it 



68 THE WICKED HUSBANDMEN 

obeved in letter and spirit. But, they like us could not 
keep it (Lev. 18 :5 ; Rom. 7 :12-13). None of the Race can 
keep a Perfect Law. But Jesus Christ Our Lord, kept it 
as the only exception. For he was without Sin. 

c. "And hedged around about," Represents, the hedge 
as the moral and sacrificial Laws of Moses. Psa. 105 :44- 
45 ; Isa. 48 :18-19. 

The Laws that God gave Moses, are and have been, the 
standard Codes of Moral. Civil. Religious, Political and 
( 'ommercial Legislation of the World. And it all will be 
re-enacted in the Resurrection Age. And, as all men in 
this life, have been more or less conversant with these 
Laws, they all will lie ready, yea anxious, to come into the 
Kingdom of Heaven, as soon as invited in that age. Isa. 
2:2-4; Zech. 8:2-6; Rev. 21:10-26. 

d. "And digged a winepress in it." Represents, The 
Jewish Altars for sacrifices — "winepresses." Isa. 36:7; 
Hosea. 8:11-12: Zech. 10:7. 

The "winepresses" signifying the Brazen Altar, their 
sacrifices were all offered on it. in the Tabernacle Court, 
and typified humanity. And the blood (wine) of these 
sacrifices were sprinkled upon the people to declare their 
death. Flowing blood drawn from the veins is the death, 
while flowing blood in the veins is the life (Gen. 4:10; 
Lev. 17: 4; Rev. 1 :5). On account of sins forgiven, they 
might be justified to life, by a resurrection. 

And so the juice or blood of the grapes of the Vineyard 
crushed in the winepress, were drank by the Household, 
to give Spiritual Life — Eternal Life, to all who come in 
and labor in this Vineyard Kingdom. Not that it gives 
life Eternal in this dispensation, hut in the next. The 
Vineyard was planted. Hedged about, the winepress was 
built, etc., early in this dispensation or "present evil 
world." The sacrifices were to be made every year, and 
some fruits of obedience were forthcoming every year. 
Dear reader apply this thought to yourself, as a laborer 
in this Vineyard, and let us square ourselves accordingly. 
"Now is an accepted time, now is a day of Salvation." 
See the original Greek of II Cor. 6 :2-3. Young's Analyti- 
cal Bible Concordance. 

e. "And built a tower." Represents, the Temple of Solo- 
mon. Psa. 11:4: John 7:28; Rev. 21:22. 

The Tower was first in evidence in the wilderness, then 
in the Tabernacle as the first sign of the vineyard with a 



THE WICKED 1IUSHANDMKN 69 

Tower in it. Then later Solomon's rich Temple appeared ; 
afterwards Herod's costly Temple (John 2:20). These 
were all more or less desecrated by the Priests, Elders and 
Kings of Israel. And vet they gloried in them to their 
shame. Jer. 4:14; 5:6; Luke 13:34. 

SUM these all were buill and established by the guiding 
hand of God, for Israel's future good, and his Glory. 
Hence God was all the time entitled to a share of the 
Glory (Tithes). Tithes were partly to be used to keep 
up the repairs. The re;d Tower of this vineyard, was 
Jerusalem on Mount Moriah (a high hill |, ami it was their 
Capital, as God's Kingdom. An. I in the Resurrection of 
all Israel, during Christ's second presence, i1 will be again 
established, and become the Capital of all the world of 
Jews and Gentiles. Zech. 14 £-11, 16-20. 

f. "And let it to Husbandmen." Represents, A first 
lease made to the Priests, Elders, and Kings of Israel. 
Isa. 56:6-7; Hosea. 10:1-2. 

This Vineyard was first leased to the Priests and 
Elders. And then to the Kings, until 606 I'.. ( '. Then 
after that time it again, the second t ime, was leased to t he 
Priests and Elders, vs. 23. This time teasing from the 
first was a perpetual grant. Ami if they had obeyed his 
statutes, and executed his Laws, they never, never would 
have been removed from their vineyard I Eeb. 8:13 . Bu1 
their sins weid before them to judgment. I Tim. 5:24 25. 

g. "And went into a far country" this Householder 
did 1 ). Represents, God as leaving his Vineyard people 
with the first Contract. Isa. 5:5-7 ; .Mark 13:33-35. 

When God bail done all things necessary, to make his 
Vineyard Kingdom profitable to him, and to the lessees, 
lie went, as it were away. He left it in the care of his 
chosen husbandmen. All be bad to do now was to 
was cared for, and. to collect his one-tenth, through his 
chosen Servants. Gen. 28:22; Lev. 27:32. 
h. "And when the time of fruit drew near." Represents, 
the time of fruiting, to be the end of the Jewish Lease 
Law Covenant A. D. 70. (Hose. 9 :7-10 ; Luke 13 :34) . And 
the fruits to be Love and Obedience. Eze. 44:6-8; Luke 

13:7-9. 

God required obedience from them, from the start, 
which at the harvest (end of the Jewish Sgfe), would not 
only return him a tenth, but the balance i nine-tenths) to 
the husbandmen; and the whole nation of Israel. A fact 



70 THE WICKED HUSBANDMEN 

they did not want to realize. Love and willing obedience 
in the Husbandmen, would have engendered the same in 
all the employees, and have given happiness and long life 
to all, and glory and honor to the owner (God) of the 
Vineyard. One-tenth was all he required of them, for 
himself. What do we do for him under Grace — not Law? 
i. "He sent his servants to the Husbandmen, that they 

might receive his (one-tenth) fruits of it," "Again 

he scut other servants, more than the first, and they did 
unto them likewise." Represents, all the Judges of Israel 
as ' ' his servants. ' ' Ex. 22 :7-9 ; Judges 2 :16 ; Isa. 1 :26-27. 

And the Prophets as the "other servants." And last of 
{ill he sent "John the Baptist." II Kings 17:13-14; Psa. 
105:15; Jer. 7:25; Rev. 10:7. 

When the judges were sent they received perhaps the 
lull tithes, and God blessed Israel, but their Kings often 
led Israel into sins, and astray from God. When the 
Prophets were sent to them from time to time, they 
treated them shamefully, and, some they killed. And 
hist of all they (the husbandmen), killed John the Baptist, 
j. "But last of all he sent unto them his son, saying 
they will reverence my sou; but when the Husbandmen 
saw the son. they said among themselves, this is the heir, 

come and let us kill him, and they caught him, and 

cast him out of the Vineyard, and slew him." Represents, 
Jesus, "the Son of Man." Dan. 7:7-10; Rom. 8:31-33. 

Him by wicked hands they slew, by nailing him to the 
cross. And, Paul says, when they nailed him to the Cross, 
he (Christ Jesus will raise all the Jews from the dead) 
having forgiven them all trespasses by nailing, all their 
tresspasses to the Cross. (Col. 2:12-14). Meaning that 
he forgave them all their sins, when they (the Jews) 
nailed him to the Cross. Luke 22:34; John 6:44-45. 
k. "When the Lord therefore of the Vineyard Cometh, 
what will he do unto those Husbandmen? They (the 
Elders only, as they had less enmity against him) say 
unto him, He will miserably destroy those wicked men, 
and will let out his Vineyard unto other husbandmen, 
which shall render him their fruits, in their season." 
Represents, Christ himself as the Lord of the Vineyard, 
and the "other husbandmen," are true Christians of this 
the Gentile Age. Isa. 2:3; Acts 11:26; II Tim. 2:6; Jas. 
5:7. 

The Second Lease commenced at the conversion of 



THE WICKED HUSBANDMEN 71 

Cornelius. He was the first Gentile convert (firgl of the 
other husbandmen). These new husbandmen, were firs 
called Christians al Antioch. The Second Lease runs to 

the present day, and il is seriously questioned, whether 
we are doing any better than the early husbandmen. 

Their reckoning and removal, was at a time when they 
should have broughl an abundant harvest. Bui theirs 

was "nothing l>ut Leaves." But verse 43 seems to imply, 
that there will be another, a third Lease, it' the second 
one is no better than the first. 

1. "Jesus sayeth unto them, did ye never read in the 
Scripture, the stone which the builders rejected, the Bame 
is become the head of t he corner ; this is the Lord a doings, 
and it is marvelous in our eyes." Represents, by the 
"stone." the Kingdom to he established upon the ruins 
of all the Kingdoms of this dispensation. Paa. 91:12; 
Dan. 2:34; Zech. 4 :7 ; 1 Pet. 2:5. 

Jesua implied, that their would he yd another Lease, 
and it would he given to himself and his Church. And as 
his Church is in the resurrection age, he will not assume 
this authority until then. So his reference is to the 
Stone Kingdom (Dan. 2:34; Matt. 16:18; 1 Pet. 2:5-8). 
But his reference is to the "Stone" that some builders, 
Somewhere, some how. some time had. which they could 
not use (after it was cut out of the quarry and dressed) 
and. it was laid aside time after time, until it "became 
as stone of stumbling," and a "rock of offence," etc. 

Our Lord then says "it is the Lord's doings, and it is 
marvelous in our eyes." These expressions Beem to refer 
to the great Pyramid in Egypt. This Pyramid was built 
very early in the history of our Race, and it is referred to 
in other places in the Scriptures. It is a marvel and 
wonder of the world. It stands on the banks of the Nile 
river in Egypt, and it is said to be in the center of the 
Earth's surface, measured by land and water. Its struc- 
ture embodies the Arts of Science, Mathematics, Philoso- 
phy, Astronomy, Chronology, Astrology, and the Christian 
Religion. For particulars, see the Works of Dr. Seithe, 
C. Piazza Smyth, and C. T. Russel's "Dawns." Vol. 3. 

This Pvramid is referred to in Job 38:3-7; Psa. 118: 
22-23; Isa. 19:19-20; Zech. 4:7; Acts 4:10-12; I Pet. 2:7-8. 
It contains five corners. It was finished without the 
upper corner. It is without that today. That corner stone 
is the model of the whole structure, and no doubt was 



72 THE WICKED HUSBANDMEN 

made first, as the miniature pattern, and was used as a 
model. It was 30 feet square at its base, 27 feet high to its 
apex, or upper corner. While it was not used, it was al 
ways in the way of the builders and became a "stumbling 
stone." This "chief corner stone" (Ep. 2:20; I Pet. 2:6;, 
in the resurrection Life will be placed in the top of the 
Pyramid (as it now lays buried in the rubbish at its base), 
and will represent the Divine and Spiritual Classes ("high 
calling" class, and the Holy Angel class) as part of the 
Kingdom. This corner Stone Class (Divine) will be raised 
from the dead Last in time, but will be erected First in 
the Kingdom. Set up on top as the Divine high calling 
Class — Represented by the Grand Gallery of the Pyramid; 
and, all the other classes of the Redeemed will be "built 
up" to this class (Eph. 2:20-22; Col. 2:6-7)— The Divine 
nature Class. 

Hence as this stone — "stone of stumbling" which was 
not placed, by the "builders," has become a type of the 
true Church. But in the Resurrection age, the Pyramid 
will be repaired and the Cap Stone — the "chief corner 
Stone" will be put in its place, for the first time. Then 
the whole structure will be a "witness unto the Lord, in 
the land of Egypt, and a pillar (a 'sign') at the borders 
thereof" (Isa. 19 : 19-20 ; 1 Pet. 2:4-10). Read Isa. care- 
fully, and you will see these things are to take place "in 
that day" — the Resurrection day. 

Daniel says, this ("precious") "stone was cut out of 
the mountain (rock) without hands" — that is man's 
hands will not do it, but God is going to do it; and by it 
he will "break in pieces all other Kingdoms." That is 
why "it will be marvelous in our eyes" then. This Pyra- 
mid has two passages; one ascending, our High Calling, 
to become Sons of God. And the other descending, repre- 
senting disobedience, and the way to death. This de- 
scending passage ends in a pit, representing the second 
death, and the former passage ends into two Chambers, 
representing the Earthly and Heavenly life. The Grand 
Gallery measurements are very significant. 

m. "Therefore (then) the (promise of that Kingdom to 
you) Kingdom of God shall be taken from you (Priests, 
Elders and Pharisees), and (the promise shall be) given 
to a nation (the Gentile), bringing forth the fruits there- 
of." Represents, that Christ and his Church, will then 



THE SON'S MAKKlM.l. 73 

li.i\ v full charge of the Vineyard Kingdom of ( i «>< 1 . Dan. 

•J:44; Acts 1 :.!; I Cor. 15:50. 

Not that the Jews will lose all, and go into the Second 
death. But will lose the choicest blessings — The Divine 
Soul Life Existence. For it is a Soul Life Existence, that 
sinful man cannot attain to under the Law Covenant, h 
i>. only attained under the Grace Covenant, by being be- 
gotten and "born from the dead." as our Lord was. John 
3:5-6; Col. 1:15-18. 

n. "And whosoever shall fall on this stone shall be 
broken; but on whomsoever it shall fall, it will grind him 
to powder.'' Represents, the Adamic, and the Second 
death. Gen. 2:15-17; 3:19; Rev. 2:11 ; 20:14. 

The race in Adam, fell on this stone, and the Race was 
broken, eternally in Life and in Inheritance. For, the 
Race was "made" on the "Eternal Life" Plain. Bui the 
Race lost Eternal life, by or through Adam's sinning, and. 
Jesus by his death "Ransomed" (bought) it (the Race), 
so it is his "purchased possession." and he will give it 
back to the Race, when he redeems the Race from death, 
by resurrection. Eph. 1 :13-14. 

Then when the Race is "Redeemed," and have Eternal 
Life, restored to it ; it will have gained all it lost in Adam'. 
transgression. Then if any one sins, this Stone •"which 
the builders rejected," will fall on that sinner, and "grind 
him to powder" — "destroyed from among the people*' 
(Dent. 18:18-19; Acts 3:22-23). "Cu1 off"— Annihilated. 
"Which is the Second Death." Rev. 21 :18. 



15. THE PARABLE OF THE SON'S MARRIAGE. Matt 
22 :2-14. 

Glossary. 

The Scene of this Parable is laid in the Jewish. Gentile 
and the Resurrection Dispensations, and terminates with 
the Son's Marriage in the Resurrection Dispensation. 
a. "The Kingdom of Heaven, is like unto a Certain 
King." Represents, God as the King. Psa. 48:1-3; Jer. 
33:10-11. 

This parable is addressed to the same class of hearers 
he had for his two preceding parables. "We must recollect 
that our Lord always arranged his parables, to suit the 
understanding of his hearers. And Matthew has written 



74 THE SON'S MARRIAGE 

and republished, most of those spoken to the Priests, 
Scribes, and Elders of the Pharisee Class, who believed in 
the Resurrection of the dead (not all of Israel, at that 
time, believed in the resurrection) ; and the Coming King- 
dom of Righteousness. While Luke has recorded all the 
other parables. Luke's are on the Doctrines while Mat 
thew's are on the Laws, of the Kingdom. Luke says, "The 
Kingdom of God," and Matthew says, "The Kingdom of 
Heaven." Both are one kingdom in the consummation of 
God's "Plan of the Ages." 

Matthew seems to infer, that all he heard from this 
parable, and on, where somewhat different from the 
former ones, because, they seem to be a burden on our 
Lord's mind, and all refer altogether to future heavenly 
things of the Resurrection age. From this time, begin- 
ning with the 21st Chap. Matthew, who no doubt was 
one of the two, who were sent to fetch an Ass Colt on 
which Jesus rode, and presented himself to Jerusalem as 
their King. Here he gave up teaching things of this Life, 
and, thereafter gave all his time and teaching, of the 
things of the Life to come. For, he was nearing Jerusa- 
lem, for the last time, before he offered himself as a 
sacrifice for the sins of the world. Thus, he has made it 
possible for God to be just and the justifier of all the 
world to life, and especially of all of those who now be- 
lieve in him. To such gave he "power to become the sons 
of God, and from whom he will then select his Bride. 
Rom. 3 :26 ; 4 :25 ; 5 :18 ; John 1 :12. 

b. "Which made a Marriage for his Son," Represents, 
the time of the union of Christ and his Bride. Psa. 45:1- 
17; Isa. 62:5; Joel. 2:16; Matt. 25:6-7. 

And his father is represented, as the "certain king" 
(Psa. 48:1-3; Jer. 33:10-11). He is the King of the uni- 
verse. He has been King of Israel from their beginning, 
and always will be their King. The Marriage of his Son, 
Jesus (who since his resurrection is the Christ, and ever- 
more will be such), will take place quite early in the 
Resurrection dispensation, and his Bride, "the Little 
Flock," will be made readv — "Born of the Spirit," by 
resurrection, also (John 1:12-13; Heb. 12:22-24). She 
is to be a Spiritual Divine Being like himself, on the 
Heavenly plain, as she will be taken from his body — the 
Church, which also will be on the Heavenly plain, when 
it is made a spiritual body in the resurrection. Rom. 8 :29. 



THE SON'S MARRIAGE 75 

c. "Sent his servants to Call them that wciv bidden 
to the wedding, and they would not eome." Represents, 
the "Israel" as "his servants" sent. They were sent out 
then at the first call. Jer. 7:23-26; Heb. 11:8-16; 32-40. 

There are two facts connected with the marriage ol 

our Lord Jesus Christ. First, It will not take place, and 
it cannot take place until the resurrection of all the dead. 
And second, it cannot take place until his church is 
builded (Matt. 16:18), which is his body, from which the 
Bride is taken, for he is the second Adam --Christ. I 
Cor. 15:42-50. 

At this time, all Israel, all the Prophets, and all the 

Apostles, as well as all the Lord's people everywhere will 

be living, and will gel an invitation call to this wedding. 
But so many scriptures seem to imply, t hat most every one 
invited will want to come then. Note, our Lord says, the 
Kingdom of Heaven is only an imitation, or " is like unto" 
what it will be when he will he married to his Bride. His 
tory shows it (the Churches) has heen a very weak imita 
tion, so it is hardly recognized. So the invitation to Israel 
in this life, is like unto the invitation to us, to accept the 
High Calling in Christ Jesus (Phil. 3:14). It is a reason- 
able service. Rom. 12:1. 

When the Prophets, etc., then will make the "Call.*' 
Will the Israelites come to the wedding Feast.' Some will 
and some will not. Why? Because they have not made 
themselves ready in this life. For Christ is risen, and is 
become the first fruits, and his Bride must arise, and he- 
come the first fruits also, before she can he "made ready. " 

But the guests are already bidden in this age, and are 
"Called" in the resurrection age. The "companions" of 
the Bride (Psa. 45:12-15) must be ready, and will be 
changed to spiritual Divine beings also, in order to he 
fit guests in the Marriage ceremonies. The first "bidden" 
(Isa. 43:1-6; 65:12; Jer. 35:17) would not accept, then, 
the invitation, and thus now will lose the Call to the 
Divine Witnessing of the marriage of the Lamb (Rev. 
21-9). Because none of them can now run for the Divine 
Nature. 

d. "Again he sent forth other servants saying, tell them 
which are bidden, Behold I have prepared my dinner, my 
Oxen and my fattings are killed, and all things are ready. 
Come unto the Marriage. But they made light of it, and 
went their ways, one to his farm, another to his merchan- 



76 THE SON'S MARRIAGE 

disc" Represents, the Bidden of the Christian age. Tsa. 
50:10; IThess. 2:12. 

The second Call was not to be to the same Class as the 
first. They — the Jews — lost their opportunity for prep- 
aration under the prophetic Call. These who are "bid- 
den" by the Holy Spirit — the "Comforter" (John 14:16; 
16 :7-15) , run for the prize of immortality. But the ' ' Call ' ' 
to the wedding in the Resurrection Dispensation, will not 
be to obtain Immortality — the Divine Life, but the call 
will be to those who have already obtained it. Therefore 
these are the only ones bidden, and are entitled to a 
"wedding Garment." These will be "called" not to be 
come ready, but because they are ready. And will each re- 
ceive a wedding Garment, when they come into the Guest's 
chamber. Their "bidding" by the Holy Spirit, in this life, 
is based on God's foreknowledge of the number he will 
need, and secure for the Guest Chamber then, so as to pre- 
pare a "Garment for each Guest." No more, and no less 
Garments. Isa. 61 :10. 

"All things are ready" represents, that the sacrifices 
for sins are already made, and. the resurrection is "as- 
sured" to all (Isa. 53:10; John 1 :29; I Cor. 15:3-14; Gal. 
1:4; Rev. 20:12-14). After our Lord's first Advent and 
Death for Sin (oxen and fatlings are killed), he arose 
from the dead, thereby giving assurance to all men of 
their resurrection (Acts 17:31). Thus making all things 
ready. "They made light of it" represents the manner, 
the Popes, many of the Ministry. Deacons, Elders and 
Christians in general treat the willing sacrifice of Jesus 
as a pavment to Divine Justice for our Sins. Isa. 1:3; 
65:12; Zech. 1:4; Luke 12:27-31. 

The Christian world is today making light of a Ransom, 
a Fall, a Death, with all their essentials. And have gone 
after denominational doctrines and theories. They all 
prefer Church — anity rather than Christianity. The 
Bible, as it were, becomes a football, batted by every whim 
and fancy. "Farm and merchandise," represents, De 
nominal Creeds, and Socials, for pleasure and renown. 
Time spent for vanity and social recreation. 
e. "And the remnant took his servants, and entreated 
them spitefully, and slew them. ' ' Represents, the persecu- 
tions and deaths, in this life under Romanism, and through 
Denominationalism. Psa. 119 :37 ; Matt. 5 :44 ; 23 :37 : Luke 
21 :12. 



THE SON'S MARRIAGE 77 

There have been in the past, many violent deaths among 
Cod's true and faithful servants. And eery probably 
there will be many more before the second Advent <.r our 
Lord is revealed. See .-ill of 23rd Chapter of Matt for 
proof of this. Tins situation was in this the second 

Heavens then, and is so today. lint in tin- "due time" 

of the "Marriage," it will be only 'dike unto." and not 

Similar. This fact is evident in the ahsenee of the two 

pronouns "them" of the sixth verse, in the original Greek. 
They are simply supplied by the Episcopal Translators, to 
suit their fancy. Matt. 22 :6. 
f. "Bill when the King heard thereof he was wroth; and 

he sent forth his Armies and destroyed the murderers, and 
burned up their City." Represents, the destruction of the 

.Jewish Nation in A. I). 70. And he will burn up all creeds 
and sects in his "due time" in the near future. Jer, 1*> :9 ; 
Dan. 9:26-27; Rev. 18:22. 

History shows that the King has destroyed those mur- 
derers of the Prophets, and of our Lord: and burned up 
their City. National Government in A. I>. To (Matt. 23:31- 
33, 37-39). And he has declared he will destroy the re- 
jectors of his second Call. He will destroy them — Mysti- 
cal Babylon— The "Image of the Beast," etc. Rev. 17th 
and 18th Chapters. Union of the Churches will he the 
"Image of the Beast," and it must receive the "Life of 
the Beast." Rev. 13:11-18. 

k. "Then said he to his servants Go ye therefore 

into the highways, ami as many as ye shall find hid to 
the Marriage." Represents, the "hidden" after the res- 
urrection, just before the wedding day. Isa. 48:17-18; 
1 Thess. 1 :9 ; Heb. 3 :l-4. 

The third Call will be made after the Resurrection, to 
those "bidden'' just prior to the "wedding." The three 
Classes under the three biddings and Calls, will be ready 
or presumed to be so, and each have on a "Wedding 
Garment" representing the Class he is of. Hence there 
will be three Classes there, on two plains of Beings. The 
first and last Classes, will be on the Human Plain, and 
receive human blessings, with the world (Acts 3:25-26); 
and the second on the Divine Plain, the same as our Lord 
and his Bride. The "Highways" and "as many as ye 
shall find" in the Resurrection Age, will be of the world 
of mankind, while the "Highways" in this dispensation 



78 THE SON'S MARRIAGE 

refer to, the "called" to the High Calling Class (Phil. 
3 :14). So this parahle call is now. 

1. "So those servants went out into the Highways and 
gathered all, as many as they found, both bad and good, 
and the wedding was furnished with guests." Repre- 
sents, the "other Servants, as his own servants on the 
Spiritual Plain. Born from the dead Spiritual Beings. 
Matt. 25 :14 ; Rom. 8 :29 ; Rev. 19 :7. 

But they, the Divine Class, will then "manifest them- 
selves in flesh" (Rom. 8:19). His "own Servants" are 
spiritual beings like himself, and are active under the 
third call, which obtains in the future Life. His own 
Servants (Matt. 25:14) became his "own" in the Resur- 
rection. For, they were tested, in this life, with the 
"Pounds" (Luke 19:12-27). And then secured their 
"ability," and thus became his "own servants" in the 
future and final Trial (Rom. 14:10; II Cor. 5:10; Rev. 
14:1-7). See Parable of the Pounds, page 248. 

When these Spiritual Servants make this "Call" to the 
world then, to do so they will assume human form. A 
power the Angels had at Eden, and our Lord had after 
his Resurrection. It is a high position and a highway 
(Prov. 16:17; Isa. 19:23-25; 40:3-4; Luke 14:23). Those 
who have run. and obtained the Prize of the High Call- 
ing, are those from the "Highways" of this life. "Good 
and Bad" represent, all conditions, then, of all nations 
(Lev. 27:8-13; II Sam. 14:15-20; Matt. 13:48). They get 
Earthly nuptial Blessings only, then. Dinners and Social 
standing. 

m. "And when the King came in he saw there a 

man which had not on a wedding Garment. And he said 
unto him, friend, how came thou in hither not having on 
?< wedding garment? And he was speechless." Repre- 
sents, but one bad one among so many, showing, but few 
finally of the Spiritual Class will be rejected, at the wed- 
ding. Psa. 109 :17-20 ; Eccle. 12:3-5. 

For. no doubt this "one man" was of the Spiritual 
Class, called in the Gentile Dispensation. This "one" 
without a wedding garment, represents, the few who will 
not obey, among the Spiritual Class. This sin apparently 
is "unto death" for the Spiritual Class, and toward 
"outer darkness." the condition of wilfull Ignorance, 
concerning the Lord's wedding. 
n. "Then said the King Bind him hand and foot 



THE GOOD MAN AND THIEF 79 

•Hid cast him into outre darkness ; there shall ho 

(there) weeping ami gnashing of teeth. For many are 

called (to the wedding) but few are chosen" a re re 

feoted). See the Greek. Represents, The Second Death. 

Luke 1:5:28; Rev. 20:14. 

"Chosen" is a wrong translation. Il should he " In- 
jected. " The Second Death Destruction, obtains only 
in the Resurrection life. It is as much a sin for the 
Spiritual Class to refuse the "Call," as the bidding to 
service. Ileh. lo : :{<i-:{2 : II Co. 6:16-18. 



16. THE PARABLE OF THE GOOD MAN AND THIEF. 

.Matt. 24:42-f>1. 

Glossary. 

The scene of this Parable Illustration, is Laid in the Mil 
lcnnial Dispensation. Chapter 2:! of Matthew is devoted 
entirely by Jesus, in denunciations of all of God's pro- 
fessing people, charging them with great sins and hypoe- 
racv. ;it his second Coming (perousia), as their hatred 
and sins will not change in death. "The dead know 
nothing." Eele. 9:4-5. 

a. "Watch therefore for ye know not what hour your 
Lord doth come But know this, that if the goodman of 
the house had known in what watch the thief would come, 
he would have watched, and would not have suffered his 
house to he broken up." Represents, Our Lord's Second 
Advent is not revealed. Therefore, his people are to he 
ready and watching for the signs of his presence. (Greek 
— Perousia). Matt. 24:36: Mark 3:31-32; T Cor. 4:5; I 
John 2 :28 ; 4 :3. 

Our Lord's Second Coming is not stated, by the year, 
day or hour, else we would not he required to "watch.' 
We are to "watch" for his Presence, or rather for the 
signs of his presence. His presence, or his coming, will 
not appear to any this side of their death. But the 
"Signs" of his Presence will appear. If any should he 
living, at the time of his appearing, their (psucht Soul 
Life must be changed to the (Zoe) Soul Life. Paul says, 
that those living then will not die (sleep), but they "will 
all be changed" in a moment, in the twinkling of an eye. 
Changed the same as the already dead will be changed in 
their resurrection life Soul, from Psuclte to Zoe (Greek). 



80 THE GOOD MAN AND THIEF 

So it is utterly useless for any one to look for Our Lord's 
second coming; or to set a time of a day or year or even ;i 
century. If we are "watching" when we die, we will 
arise watching — for his presence, and not his coming. 
He comes While we are dead. 

b. "Therefore he ye also ready, for in such an hour, as 
ye think not, the Son of Man cometh." Represents, The 
Second Coming of our Lord, as not to be known, else his 
people would not he instructed to watch for his coming — 
presence. II Sam. 3:25; Psa. 37:12-13; 121:8; Jer. 8:7; 
Mai. 3 :2 ; 4 :5. 

The Christian world is called upon, to he ready by 
proper means while living. One way to live, our Lord sug- 
gests is to not do as the Scribes and Pharisees do. As 
teachers of the Mosaic Law of "Works, they do them to 
be seen of men. Another, is to be not called Rabbi — 
Master, for Christ is our Master, and we all are brethren. 
Again, "call no man" father (that is to worship, as we 
would God), for one is your "father," which is in heaven. 
Him only shall ye worship. 

In the Resurrection age: Christ will bo called the 
Everlasting Father, in the Everlasting Kingdom (Psa. 
145 :13 ; Isa. 9 :6). Christ then, will not be the everlasting 
Father, but will be "called," the everlasting father, and 
he will raise the Race from the Tomb, through the 
"power of the father," and this coming from the tomb, 
gives the Race a new life — "born from the dead" CTsa. 
66:8: John 1 :13; Col. 1 :1S) ; he thus becomes the "Ever- 
lasting Father," and "Prince of peace" — "judging 
Righteousness" (Acts 31 :31V T\ T e are not to exalt our- 
selves: if we do, we shall be abased. Again our Lord 
denounces woes against eiffht evil practices of the Scribes 
and Pharisees, which woes, reflect censure against all his 
professed followers since then. 

First Woe: "Ye shut up the Kingdom of Heaven 
against men to enter." Jesus here speaks of himself as 
the Coming King of Heaven— to be their Earthly ruler 
then. Their opposition to him prevented others from 
believing, by their unbelief (Hob. 4:5-6). The Scribes 
and Pharisees would not enter, and would not let any 
others enter. 

Second Woe: Devouring Widows' houses — living off 
the poor under the pretense of long prayers in their 



THE GOOD MAN AND THIEF 81 

houses (churches), and loud preaching on the corners of 

streets, ;mtl many other places. 

Third Woe: They compass Sea and land to gain pros- 
elytes, and when they are converted to their sect, they 
(the proselyters) are twice as bad as their proselites. 

Which Woe, later developed in R an and Proteatanl 

Catholicism. 

Fourth Woe: To say, it is not wrong to swear about 
anything but money; for money puts him in the lender's 
debt. And to pay the money clears the guilt. This shows, 
the Scribes and Pharisees had losi the freenesa and sim- 
plicity of Moses' teachings, and become greedy for money 
(the root of all evil), and applauses t<> come to them 
selves. Is the Gospel of the Kingdom any better today 1 

Fifth Woe: Zeal for paying tithes of scented herbs, 
and enjoy the fragrance (self easei. leave out the judg- 
ment, mercy and faith (refuse to help the needy). So 
intoxicated over the aromatics of pleasure, they forget 

their higher duties. Tithes were a duty by the Mosaic 

Law, hut this duty should not prevent the higher duties. 
What a lesson for our reformation today! Who herds it ' 
Luke 1Q:31 -32. 

Sixth Woe: Making show of Religion l worldly show 
We are first to gel the heart righl with ourselves, ami 11 
will cleanse our outside. When the heart is right with 
God, evil and vanity will disappear. Our Lord makes no 
censure on open religion, bu1 on the neglecl of heart piety 
and zeal. Matt. 10:26-27. 

Seventh Woe: To cover the corruption within, with 
good appearance, and thus try to deceive if possible the 
eye of (iod. This is another evidence of "Total Deprav- 
ity," that showed itself in the Pharisees "fill up" — "full 
of dead men's bones." The censure was in their believing 
they were holy, when they were dead and needed a res- 
urrection, that comes through him (John 11 :25-26). They 
believed in the Resurrection, but refused to believe it 
comes through, or by him. Outwardly Righteous, but 
within, full of hypocrisy and iniquity. 

Eighth Woe: By extolling the hideousness of murder- 
ing the Prophets, and following right on in their murder- 
ous ways by seeking his life. Our Lord asks, how can ye 
escape the coming Judgment — Sentence (Greek — Krima) 
— For "damnation of Hell" — the bad translation. 

Our Lord then said, all these evil deeds, that their 



82 THE GOOD MAN AND THIEF 

leaders had committed, should culminate upon themselves 
as a Nation. And it did culminate upon themselves, in 
their nation's destruction in A. D. 70 (Matt. 23:36). 
Jesus declared they would not see him again, till (after 
they are converted by their resurrection) they will say 
(then) "Blessed is he (Christ) that cometh (in his second 
Advent) in the name of the Lord." Even Gentiles also 
will bless him in his Second Advent. 

c. "Who is that faithful and wise servant Blessed 

is that servant, whom his Lord, when he cometh, shall find 
so doing." Represents, Our Lord's superintendency of 
the work of his Kingdom, until it is fully established, 
after the dead are raised. Isa. 2:11; 29:18; Hosea. 2:18; 
Joel 3 :18. 

The question is asked, "Who is a faithful and wise 
servant" (in "that day," and not in this day) whom his 
Lord (our Lord) hath '(in the past tense — already) made 
Ruler over his (our Lord's) household — his church; to 
give them meat (not milk) in due season. That is, after 
the household is all born from the dead (Col. 1:18), and 
grown to manhood, so they will lie able to eat, or under- 
stand the greater teaching of the Kingdom in the Resur- 
rection. 

"When he cometh." that is when he cometh long after 
his Second Advent, and while he is present (Parusia), 
overseeing the work of his Kingdom, perhaps 500 years 
after, when he will grant full blessings to all families 
(Gen. 12:3). This "cometh" is from the Greek word 
erchomai, meaning, during his reign. See Young's Analyt- 
cal Concordance. His Second Coming or Advent, is 
from the Greek Paroiisia, meaning presence — After bis 
arrival. 

There is a great, and useless ado made over "that 
servant," by some very good and zealous Christians, and 
they think their leader is "that servant," dealing out 
now "meat" to them — the Lord's people, while they are 
in the "Begotten" state, they say. And they say, that 
they are, to be "born." when they are raised from the 
dead (unknown by the living). Preposterous thinking 
and believing. What mother ever fed or thought she 
could feed her babe before it was born, with "meat"? 
Or even "Milk"? Erroneous teachings. God have mercy 
on them, they know not what they teach. Milk is fed 
to new born babes. And "meat" afterwards when grown. 



THE GOOD MAN AND THIEF H 

"Blessed is the man whose stay (understanding is on 
tlif Lord;" even in this life. Bu1 much more blessed is 
he who will be found in "'that daj " teaching reasonable 
truths of the Kingdom, and drawing men into that 
"household" kingdom the real true church. 

d. "Verily l say unto you. thai he shall make him ruler 
over all his goods," Represents, thai faithfulness, indi 
vidually or collectively in "thai day" will be well re 
warded, even if it is begun in "this daw" Luke 14:14; 
Acts 24:15; Rev. 15:3. 

God takes a record of all of our doings; even those 
done in secret, ool before men (Matt. 23:5 . and he will 
reward us openly in his kingdom. "His goods" are the 
same as we see them now iii this age. l-iit thru they will 
not be under the curse as now. 

"When man sinned in Adam" and w;is cursed with 

death, the Earth and all things therein his g Is cam ■ 

under the blight of sin. lint they are nil to he renovated 
and made new. says Peter I 1 1 Pet. ■"> :1 1-13 |. That Servant 
Represents the church of Christ "the Christ" Bead 
and Body in the Resurrection age. 

e. "But. and if t hat evil servaul Revised Version) shall 
say in his heart (head) my Lord delayeth his coming-, an.! 
shall begin to smite his fellow servants and to eat and 
drink -with the drunken." Represents, A possibility, 
though not a probability of that servant class falling, 
"away to repentance again." Lev. 20:14: Tsa. 5:19-24; 
Hos. 0:17 ; T Cor. 9:27. 

Not, as that servant was an "evil servant," but, thai 
he said evilly in lus heart, my Lord delayeth his coming. 
See "Emphatic Diaglott," by Benjamin Wilson. This is 
just what most all professing Christians are saying today, 
"our Lord is delaying his Coming." When all the earliest 
Christians believed he would come in their day. just as 
the Apostles taught them. Rut they did not write the 
Gospels for a century afterwards. So Our New Testa- 
ment was given us by inspiration, and not by memory only 
of fallen men. 

His "Coming," in this passage is not found in all of 
the Ancient Manuscripts. But that will not necessarily 
change the thought. There is to he "a time of trouble," 
such as there were never before, and none to succeed like 
it. And all Adventists (the sect) are looking for that 
"trouble" in the end of this age, and as it does not come, 



84 TEN VIRGINS 

they think that is what the Lord is delaying. Another 
error they hold in thought is, this "drunkeness*' is over 
religious, in our day. 

No doubt many will be over joyous in "that day." and 
will appear as if they were drunk, or filled "with new 
wine — A penticostal scene. It will be the reality of the 
type in Acts 2:12-16. It will be an "outpouring of God's 
Spirit on all flesh" (Joel 2:28). That "outpouring" in 
Acts was upon a few "Servants and Handmaidens," but, 
this will be long "afterwards" upon "all flesh." 

The overjoying will lead some of his servant Class to 
"beat" other servants of their fellows, for not having 
these evil conclusions. It is the thoughts that are evil, 
instead of the man, and produce the evil actions of "beat- 
ing." These evil thoughts, and actions, then, will have 
to be overcome bv Repentance and Reformation. Rev. 
2:11. 
f. "The Lord of that Servant will come in a day. when 

he looketh not for him, and appoint him his portion 

with the hypocrites; there shall he weeping and gnashing 
of teeth," Represents. That our Lord is to have a coming 
— (Greek erchomia) sometime during his Reign of a thou- 
sand years. Psa. 90 A ; II Pet. 3 :8 ; Rev. 20 A. 

Then the world raised from the dead, will be overjoyed 
with the outpouring of the Holy Spirit. And at the sam? 
time, his "own Servants" will be "drunken," and some 
may indulge in evil thoughts as our Lord says. These 
will be turned over with the Hypocrites, for reformation 
as here intimated. If then not reformed, they will be 
destroyed with Satan (Rpv. 20:7-15). Anyone claiming 
to be that servant, has the spirit of Anti-Christ (I John 
2:18; 4:3; II John 7). It is a fearful thing to fall into 
the hands of the living God. Oh ! God, help us to live 
soberly — godly. 



17. THE PARABLE OF THE TEN VIRGINS. Matt. 
25 :1-13. 

Glossary. 

This Parable is laid in the Resurrection Dispensation 
similar to most of our Lord's parables — Especially the 
three in Matthew 's twenty-fifth Chapter. This parable is 
the most interesting to him of all his parables, and should 



TEN VIRGINS 85 

be interesting to us also; as it relates t<> liis Marriage. 
The Marriage event is the most charming to every man 
and woman ; because, by it be enters into the joys of life, 
more than birth or death. Too many though rush into 
it unthinkingly, and unprepared, hence they soon want 

the engagement annulled by divorce. It was not so at 

the beginning. Divorce is now a shameful blight upon 
our good name. 

a. "Then, the Kingdom of Heaven is like." Represents, 
What will take place soon alter the last state of the 
"Image of the Beast" is set up. when raised in the res- 
urrection, and assumes her power among the nations, in 
the Millennium. Psa. 45:6; Dan. 4:30; Luke 23:42-43. 

"Then" represents the Resurrection Dispensation 
(Hos. 14:9; Matt. 24:42-44; I Cor. 1 -.7). "Then." thai is 
at or after the time, of the occurrences of the scenes pre 

dieted in the preceding chapter (24th). It is to l.c in 
our Lord's second presence (Greek parovMa), after hi> 
coming. At that time, the Kingdom of the third heavens 
his then, and only nominal Kingdom, in the hands of 

fallen men. will be "like unto" this, this Parable, in si 

particulars. 

b. "Is like unto ten Virgins." Represents, The likeness 
of the true Church, ami the Bride's motherly companions. 
Psa. 119 :63 ; Eze. 38 :7 ; Heb. 12 :22. 

A Virgin is a woman who is chaste and pure, and had no 
carnality with man. Holy Angels are virgins, being mal • 
and female combined. The male propensity at Eden pre- 
dominate with those Angels— Spiritual Sons of God, "who 
left their first estate." and did not '•return" (Gen. <>:2-4; 
Jude. 6). And any person having the moral qualities 
of these Holy Angels, are classed as Angel-messengers, 
without the power to assume an angel nature. Jer. 18:11- 
14; Lam. 1:15; II Cor. 11:2-4. 

These Virgins must be spiritual Beings, else they could 
not attend a Spiritual Wedding as "companions." Some 
on the Earthly plain can be guests, and partake of the 
Feasts on the earthly plain, hut cannot he his real com- 
panions, unless they are like him, and her in Nature. 
Christ being a Spiritual Being at his resurrection. And 
his Bride will have to be raised a Spiritual Being at her 
resurrection so as to he like him. And then she will have 
been "made ready." Rev. 19:7-9. 

None of these Virgins are the Bride, as so many Chris- 



86 TEN VIRGINS 

tians think. The Bride at this time is at her father's 
house, waiting for her Bridegroom to Come. Yet, these 
"Virgins" are spiritual Beings, like Angels, but not 
Divine Beings, like the Bride. They are with the earthly 
Companions of the weddingers (Psa. 45:15). They are 
going with the Bridegroom to t he house of the Bride's 
Father. 

This is where the wedding is to take place. Hence 
these Companions must be the Church, or rather the 
nominal part of it (Rev. 7:9-14). The "Great multitude" 
or "Flock," from which she has been taken, is his true 
body—the Church (Gen. 3:21-25). This "Woman" 
(Bride) will be taken from his true body, while the body 
is asleep in Death. This is the Second Eve to be taken 
from the body of the second Adam — Christ. 1 Cor. 15: 
45-46. 

Then in the resurrection the others will be the Wise 
Virgins, and her true "companions" (Psa. 45:14-15), and 
will appear "all glorious" in clothing of "wrought needle- 
work." These "wise and foolish" Virgins, will meet him 
o;i bis way to his father's house, which is also her father's 
bouse. For these all now are brethren — children of Cod. 
and children of the resurrection. All these Virgins will 
trim their Lamps, and follow the Bridegroom, to go in 
with him into the Marriage house — his Bride's father's 
bouse. 

c. "Which took their Lamps, and went forth to meet 
the Bridegroom." Represents, the meeting of Christ, at 
the time of his marriage, and not at his second Coming 
from heaven. Song of S. 2:8.; 8 :14 ; Isa. 62 :5. 

"Then.** that is when the time for the marriage of the 
Bridegroom and Bride is Come, and "she hath made her- 
self ready:"* then the Bridegroom will he met on his way 
to his "father's house." by the ten virgins. Xo distinc- 
tion among the virgins yet appear. All appear as Spirit- 
ual beings. It is represented as being night (Zech. 14:7- 
s i, and they all had fallen asleep, in a nap as it were — 
death — Adamic death. Now they are suddenly awakened. 
Then they all arose from this sleep — death, and prepared 
to go with the Bridegroom. 

He had had his sleep in death, at the Passover date, 
and then arose by his resurrection. So it is plain by thia 
Scripture, as it is by scores of others, that the "marriage 
of the Lamb" cannot take place until his Bride and her 



TEN VIRGINS 87 

"Companions" have been resurrected, and also "made 
ready" with each on a robe, and a Wedding Garment. 
This wedding garment, is not the garment of Christ'* 
righteousness. Thai garmenl is to be "white" and "un- 
spotted," and to be worn when we sit with him in his 
glorious throne. 

Bui this wedding garment is prepared by the Father 
<>f the Bride for this special occasion, and owned and 
given by her father, for this occasion, and this occasion 
only. It is not a White, hut most probably is a purple 
Garment. The Babylonians kept a large number of such 
garments, in the archives of their government. Used only 
hv the Royal families. And these are very valuable. 

Josh. 7:21-22; Isa. 6] :3. 

The Jewish Bigh Priest wore a Blue Robe I Ex. 28:31 ; 
30:32). It was required in their priestly Order. Bui 
Christ is made a Priest, after the "Order of Melchisedec. " 
Christ's priestly robe is white (Dan. 7:9-10; 12:10; .Matt. 
88:3; Rev. 3:4-5; 7:13; 19:7-8). If we are his children, 
ours then must be purple, when we are called to his wed- 
ding, and white all the rest of the time. The Purple one 
put on over the White one. White represents Purity, 
Purple Virginity. 

d. "And five of them were wise, and five were foolish." 
Represents, as the wise, those who study the word, and 
gel a wood knowledge, and understanding of God's Plan 
of Redemption and covenant with him by our "Sacrifice." 
Psa. 50:5; Prov. 10:14; 12:15; 1 Cor. 16:13. 

This indicates that not all of the Lord's dear ones, will 
he ready for the Lord's marriage when the "due time" 
comes, though they may be watching, until they Tall 
asleep in death, and watching when awakened, but watch- 
ing for the wrong object. 

We must seek a knowledge and understanding of the 
Lord's plans, from his word. And thus he ready at death, 
with oil (Holy Spirit) in our vessels — Lamps — Hearts 
For it' we put this knowledge off until the resurrection, 
we will not have an opportunity to go to get "oil," he- 
cause the "oil" (Holy Spirit) will not be with us then. 
For it will not be here then, as the "Holy Spirit, the Com- 
forter." tarries with his people only until Christ "comes 
the Second time, without sin, unto salvation." John 7: 
39; 14:26; 15:26: 16:7-12. 

This Holy Spirit, is the Spirit of God. Its work is with 



88 TEN VIRGINS 

the Gentiles, in this age only (John 16:7-12). But there 
is another Holy Spirit— "The Spirit of Truth" (John 14: 
16-17 ; 16 :13-14) ; it is always with his people. Was with 
the Prophets (Psa. 51:11; Isa. 63:11; Luke 11:13; Eph. 
1:13; I Thess. 4:8), and will be with his people forever 
and ever. 

Our employment in the Resurrection, then, will be 
trimming our Lamps. The Resurrection of the "Great 
Multitude"— The "Large Flock" (Rev. 7:9-17)— The 
Spiritual beings, will get their Resurrection last — "the 
Resurrection of the Just (Luke 14:14; Acts 24:15; Heb. 
12 :23). This is not a test of our witnessing to the marri- 
age. Hence it teaches us now, to seek diligently for the 
times and seasons, of God's plans, as far as they are re- 
vealed in his word. 

"Their Lamps" represents the word of God — The Bible 
(Psa. 119:105; I Thess. 5:19). Then, at that time, they 
are to taKe the word of God. the Bible, as a "Lamp to our 
feet," and the burning Oil therein is "a light to our 
path, ' ! not only to the marriage feast, but to all the bless- 
ings he has in store, for all his dear children. So the 
word of God will be a guide in that age, as well as this. 

This word (Lamplight) led them to the place, as well 
as the time of this glorious event. Vessels, represent, the 
hearts or minds of the Virgins, and all of the Lord's fol- 
lowers as well (Ex. 35:14; Psa, 61:3; Matt, 24:3). We 
should store in our minds a surplus supply of Love, and 
especially knowledge of the Bible Truths. How many of 
us can say. we discern all these things? "We can discern 
the skies for rain and sunshine, but cannot (or do not 
care) to discern "the signs of the times" of the end, 
(Matt. 16:2-3). Not, that all these things, are not re-, 
vealed, for many of them are plain teaching, but we all 
are under a stupor. Our ears are dull of hearing, and our 
hearts are slow to understand. Luke 24:25. 
e. "They that were foolish took their Lamps and took 
no oil with them. But the wise took Oil in their vessels 
with their lamps." Represents, that all these Virgins 
trusted (when they went asleep) that they were ready. 
Prov. 3:5-6; Luke 12:46-47; Eph. 5:15-16. 

Then five were wise. These represent those who study 
the word, and thus get a good understanding of God's 
Plans (Prov. 10:14; 12:15; I Cor. 16:13). If we put off 
this important work until death, as so many are doing; 



TEN VIRCJINS 89 

then in the Church's resurrection, which will be after the 
world's resurrection ".ill the dead in Christ" (Acts 26: 
28; I Thess. 4:14-16; I Cor. 15:22). There will not be 
time allowed us thru, 1 hat is all, to go and gel Oil, because 
we will have only time, then to trim our lamps. 

Then five were foolish. Foolish aboul whal I About 
knowledge and understanding of the scriptures concern 
isg the Marriage of the Lamb. We are urged to grow, 
not only in Grace (love of God I, but in knowledge, so we 
may know more of the times and seasons, of his plan of 
Redemption; Coming and raising the dead; establishing 
his Kingdom; and, his blessing all the families of the 
Earth. Wise in our own conceit, making us foolish 
Virgins. 

Their fault was, in not having oil in their vessels, he- 
sides oil in their Lamps. Hence they missed tin- marriage 
and its feast, that is all. They were virgins still, and no 
doubt they will he Virgins (pure and holy I forever. Hut 
they lost t he Blessing of i he Marriage ( leremonies. 
f. "While the Bridegroom tarried they .-ill Blumbered 

and slept, and at midnight then' was a cry made. Behold 

the bridegroom Cometh, go ye out to meel him.'" Rep- 
resents, the Bridegroom tarrying, and they all slumbered 

and slept, in the sleep of death lAdamiei. I Cor. 15:22- 
23; I Thess. 5:6-!>. 

All the Virgins — the Lord's followers, and all the World 
Blumbered and slept. Then when the "cry" was made 
for the Virgins to arise, they all arose — all the waiting 
Virgins. This sleep must refer to the Adamie death, and 
the "hiding" of all of God's people during the last 
"great trouble" (Isa. 26:20-21; Dan. 12:1: Matt. 24:21- 
22), that is coming on, before or soon after our 
Lord's marriage (Psa. 17:8; 64:1-4; Col. 3:3). Oh! how 
reasonable are the scriptures. Oh ! that the Lord s people 
could consider. Isa. 1 :3; 11 Tim. 2:7. 

The "midnight Cry" Represents the Seventh Trumpet 
Sound to awake, most all the dead, on the resurrection 
morning (Prov. 4 :4 ; Rev. 10 :7-8 ; 1!) :7-9). This Midnight 
Cry will sound the Second time, and arouse all the "rest 
of the dead" to life (Rev. 20:5). Sometime soon in this 
morning, these Virgins arose, most probably as the 
scriptures indicate, and Paul declares, they arose from 
the dead "last." The Israelite Types shows that the 
Priests bearing the Ark, came up out of tlu Jordan 



90 TEN VIRGINS 

(death), after all Israel (typifying the Whole race) were 
clean gone up out of Jordan (Jos. 3:14-17). John says, 
in Rev. 20:5-6, "The rest (remnant — what was left be- 
hind — the Priests) of the dead lived not again until the 
thousand years (partly at least) were finished. "This is 
the first Resurrection, ' ' in importance. 

According to John (all theories to the contrary not- 
withstanding), the great mass of mankind then, will be 
the first to be resurrected. Again Paul says (I Thess. 
4:11), "For if we believe that Jesus died and rose again, 
even so then (all the world; also which sleep in (died 
with) Jesus, will God bring with him," (Jesus) when he 
(God) raises the dead. Therefore, all the dead are "asleep 
in Jesus." And God will bring them (all the world) up 
in the "First Resurrection" — First in order. 

At midnight a cry was made, "Behold, the Bridegroom" 
— He is here — already come — and present, or near at 
hand! Hence, all the world will be asleep in death, when 
the Lord arrives, except the few then living. And no one 
will see him coming. Bui sometime after he comes, "every 
eye shall see him." The dead cannot see him, but after 
the resurrection all can see him. "How then say some, 
there is no resurrection," when it says every eye shall 
see him? II Tim. 2:18-19; Rev. 1:7. 
g. "Then all those virgins arose and trimmed their 
lamps." Represents, searching the Bible to know all 
about his actual second presence. Psa. 119:11; I Thess. 
4:13. 

This trimming of Lamps, was after they were awakened 
from their sleep, suggests, the reality, will occur after 
the Resurrection of the just dead. Another strong evi- 
dence is, that the position taken by the Author, in the 
explanation of this Parable, is, a correct one. In life is 
the time to study the Bible, so as to be ready when we arc 
awakened, after his second Presence. For, death cones lo 
us unawares. Study the times, and events, as revealed 
today. Delays are dangerous. 

h. "'And the foolish said unto the wise, give us of your 
oil, for our Lamps are gone out," Represents, The Holy 
Spirit influence on the Virgins. Acts 7:55; John 14:26. 

This Comforting Influence is a personal possession to be 
obtained in this life. At that time it was up to each one 
personally. But now and at all other times, we are re- 
quired to help one another. "For. our lamps are gone 



TEN VIRGINS 91 

i K. Version going) oul " represents the Holy Spirit 
(its influence oil), as the Comforter now is about leav- 
ing us, for its work is done. John 7:39; Acts 7:59; Heb. 
5 -2. 

After the marriage, then the "Hoiy Spirit of Truth," 
will In- "poured out upon all flesh" tea. 14:2-5; Joel 2: 
28; Acts 2:17). The Spiril of God is what we want to 
fill our hearts i vessels) now so we may have it then. Die 
with our heart 8 (minds) full, and then we shall arise full 

of knowledge. The "foolish Virgins" had "then" only 
the other Holy Spiril The spirit of truth, and it too was 

burning out in t heir hearts I Lamps I. 

i. "'But the Wise answered saying, Not so. lesl there be 
not enough for us and vim ; but go ye ra1 her to them that 
sell. And while they went to buy the Bridegroom Came." 
Represents, Christ coming on his way to his father's house 
(when the marriage time came) to meet his Bride there 
The "Little" Flock. Psa. L9:5; Song of Sol. 5:1; Jer. 
155:1!); -las. 5:7-8. 

Then it will be too late for some, for the Marriage 
Feasts. To the Marriage only, nothing else here intimated. 
They lose none of the other blessings. The Spiritual fool- 
ish Class, is the only class alluded to here. It implies thai 
many devoted Christians, who are very humble, and live 
under the Influence of the Holy Spirit of Truth, and at 
the same time neglect the teachings and leadings of the 
Holy Spiril "the Comforter," whose duties are to lead all 
into all neglected truths pertaining to the Kingdom ; and. 
related to the Lord's marriage events; and to tell us of 
future "things to Come" — of such, his marriage is the 
most interesting and profitable (John 16:13, 7-11 . "The 
Spirit of truth" in 13th vs. should be understood to be 
"the Comforter," to agree with verses 7 to 11. And 
should be read "Howbeit when he. the Comforter is come, 
he will guide you." etc. Reader, please look into these 
facts, pertaining to the Truth of God's word — the Bible, 
j. "And the door was shut." Represents, too late for the 
Marriage. Matt. 24:42; Luke 11:7; 13:25; Rev. 16:15. 

None will be shut out from witnessing the Marriage; of 
the bidden to it, but, those of the "hidden" to it. who 
neglect to seek the "signs" of the scripture times of that 
event, which is revealed, and store the knowledge iu their 
hearts. It is a shame how ignorantly people use this 
scripture, to try to blind others, of their salvation from 



92 THE TALENTS 

sin and death. A Salvation Jesus Christ secured for all 
the Race, over eighteen hundred years ago. Luke 3 :l-23. 
k. "Watch therefor, for ye know neither the day nor 
the hour, wherein the Son of man cometh." Represents, 
the necessity of watching, until we die. Not watching for 
the "signs" of his marriage only, hut his second coming 
"signs," which coming was not revealed to him then, 
any more than to us. Matt. 24 :36 ; Mark 13 :32 ; John 9 : 
4 ; 10 :27-29 ; Rom. 14 :7-9. 



18. PARABLE OF THE TALENTS. Matt, 25 :14-30. 
Glossary. 

The scene of this Parable, is laid in the Millennial 
(Gospel) Dispensation. That dispensation is really, the 
gospel dispensation — The Gospel of the Kingdom of the 
Heavens. The Gospel — Good News — has been developing 
in each preceding Dispensation. Then, "The everlasting 
Gospel," will be successfully proclaimed. Then, the con- 
version of the world (the Race) will he accomplished 
(Rev. 14:6). The Gospel was once preached by God him 
self (Gen. 3:14-19). And afterwards preached by Noah, 
in the Anti-Deluvian age. Again, preached by Abraham 
and Moses. Then preached by the Prophets, and in these 
last days by Jesus Christ (Heb. 1 :l-4), and, since by all 
his faithful followers. Not preached then as we so under- 
stand it. in the pulpits of our day ; hut each one lived and 
acted as God gave them it by his Holy Spirit — the Com- 
forter (Num. 11:26; Neh. 9:30; Isa". 42:1; Dan. 4:8; 
Rom. 8:1; Rev. 22:17). And in the coming Resurrection 
age, it will be proclaimed and, must be lived by every one. 
If any then, refuse it. it will be "sin unto death," and 
that one will be sentenced, and "cut off" in the second 
death. Acts. 3:22-25. 

a. "For, the Kingdom of Heaven, is as a man traveling 
in a far country," Represents, Christ then as if gone, in 
a far country, though not gone. Psa. 16:11; Eph. 4:11- 
13 ; I Pet. 1 :3-5. 

This First sentence, is the proof of the facts of the 
Parable of the "Ten Virgins," because, it (this parable) 
begins with the word "For." Hence the Kingdom of 
Heaven in the third Heavens — the Resurrection age, is 
like a man traveling in a far country — in Christ's King- 



THE TALENTS 93 

(loin, that will be set up, immediately after his nuptial 
Feasts are over; and, his Church is builded I Malt. Hi 18 . 
early in the morn of the Resurrection Age. The Old 
Churches (the last ones) of this age "The [mages <»t' the 
Beast" (Rev. 13:11-17), will he permitted to form again 
then, and thus he shown to he the Anti-Christ, of the True 
Church — his body. 

b. "Who called his own servants, and delivered onto 
them his goods." Represents, As "his own servants," 
those "Born of the Spirit" of God. Bph. 1:10; II Pet. 
1 :4-7. 

They are those of his body, the Church, who will be on 
their second trial, as Servants who had in this lite. a trial, 
to test them of their zeal, and to gel their "ability" (Luke 
19:12-19). These then being "his own Servants," implies, 
they were nude so in a previous trial (Luke 19:12^27 , so 
in order to know "their ability" for promotion. These 
"his own Servants" are horn from the dead, on the 

Divine Plain; the Plain of the greatesi responsibility. 
This is clear, when we consider Luke's parable in 19:12- 
26, which applies or is laid in this dispensation The first 
probation and rewarded then according to Ability And 
Matt. 25:14-30, applies to the Resurrect ion Age, the sec- 
ond probation (future trial) on unequal receipts, accord' 
ing to each one's services. 

Delivering them his goods, represent the Gospel Doc- 
trines of Glory, Honor, and Immortality-— Eternal Life — 
from Zoe— Greek (Job. 11:4; John 7:16; Rom. 2:6-7; II 
John 10). His goods, in this age are quite different from 
what they will be in the age to come, after the Resurrec- 
tion. Then they will be Talents, representing the "Prizes 
of the Eternal Life." "(dory" Prize will be Everlasting 
Spirit Life. "Honor" Prize, will be Everlasting Human 
Life. And "Immortality" Prize will be Everlasting Di- 
vine Life. All Prizes will be in the Zoc Life — Eternal 
Life. Rom. 2 :6-7. 

Immortality is the "Crown" of Eternal Life, while its 
Prize is a "Mark" in the Crown of Eternal Life, and is an 
"Inheritance" by Will or Testament, in the Kingdom of 
the Immorality Life. This Prize (or "mark" of in goes 
only to the "Little Flock" — The Bride, who is taken from 
the "Big Flock"— The Church (Luke 12:23; Rev. 7:9L 
In Revelations it is the "great multitude" — Big Flock. 
Rev. 19:6. 



94 THE TALENTS 

c. "And unto one he gave five talents, to another two, 
and to another one." Represents, different Doctrines of 
Truths pertaining to his future Kingdom. Psa. 62:11; 
Matt. 16:27. 

This fact shows, there will be then active work in the 
Testing of all, on the different Plains. It^may be to some 
of short duration, but sufficiently long to prove our fit- 
ness and ability, to receive a Prize at the end of this pro- 
bation. And be able to ' ' enter into the Joys of our Lord. " 
All on the Divine Plain. Some others on the Spiritual 
Plain perhaps. And some on the Earthly Plain. The 
majority will be large on the Earthly Plain. All must 
in that age "appear before the Judgment Seat of Christ" 
(Rom. 14:10; II Cor. 5:10). This judgment seat is not A 
probation, for Eternal Life or Immortality Life but 
every one to appear there, for rewards, according to their 
efficiency, or inefficiency. 

The Earthly Class, the Spiritual Class, and the Im- 
mortality Class, each then will be judged with "Talents," 
not "Pounds." It will be the Standard Measure of that 
Age. This judgment cones from the Creek word Benin, 
meaning the Trial and Testing of that Life Age. See a 
Greek Concordance. 

d. "To every man according to his several ability." 
Represents, their grade of efficiency from their former 
trial in this age— Life. Luke 19:12-27; Rom. 8:14-16; I 
Cor. 3:8. "I % *~ ^ 

In this Resurrection day trial, all in each Class, will be 
expected, yes, compelled, if unwilling to do Avhat he can. 
according to his Ability. Do all he can while the lodg- 
ment Lasts. Job 14:13; II Cor. 5:10: Heb. 9:27: 1 Pet. 
4:17. 

e. "Then, he that had received the five talents, went 
and traded with the same, and made other five talents. 
And likewise he that had received two, he also gained 
other two." Represents, that by tradiner, is to teach the 
Doctrines to others, thus they doubled their receipts, and 
that way gained some converts. Matt. 28 :19-20 ; Tsa. 1 :27. 

"Trading" with the "Talents." implies teaching the 
doctrines, of the plan of God in the "Blessing:" of the 
"Heathen." The heathen resurrected, then, will be easily 
converted, for, they Avill have had no previous conversion. 

f. "Rut. he that had received one. went and digged in 
the earth, and hid his Lord's money." Represents, sloth- 



THE TALENTS 95 

fulness even In thai age. Judges 18:9; Ptot. L2 -.27-28; 
22:13; Rora. 12:11. 

Talenl money received for "trading," was to be re- 
turned. It will lif given in thai age, to "trade" or 
"barter" with in business, ami returned with its Increase. 
It will be loaned, not given. "Gave" is an unjust render 
ing. The "Talents" an- for his own Servants Individu- 
ally; while "Pounds" arc for classes promiscuously, and 
"delivered"to spend and to keep, as aFree Gift, and the 
Reward of Ruling- five or ten cities, is a Free Gift. 
g. "The Lord of those Servants coraeth, and reckoneth 
with them." Represents, Christ returning for Judgment 
with his "own Servants." (Krisis — Greek). ^Iatt. 10:15; 
Hob. 9:27-28; Rev. 16:7. 

The "return," implies thai Christ will bring "his own 
Servants" to Judgmenl early in that age. So they can 
participate, in the blessing of all the families of the Earth. 
Gen. 12:3; Acts 3:24-25. 
h. "And so that he thai had received five Talents, came 

and brought other five Talents I have gained, beside 

them other five Talents more." Represents, Christ test- 
ing by Krino Judgment. Matt. 11 :27; John 5 :22 24 ; Acts 
17:31. 

Reckoning with them, implies the final Test. "Then" 
Immortality, or Eternal Life, will be awarded to the 
faith-full obedient, and. Destruction — second Death, to the 
disobedient. Each in this trial "doubled" their holdings, 
and received equal "Rewards — "Joys of thy Lord." "Joys 
of thy Lord." represent Christ's rewards in that Judg 
ment {Krima— Greek). (IT Cor. 5:18-19; T Pet. 4:15-17). 
Joys of the Lord, full measure of Blessings (Luke 6:38) 
on the different plains of Natures. Equal blessings to 
the full capacity of each Individual — Full Salvation, on 
each Plain. This is the "judgment seat of Christ." that 
Paul says we all must appear before. This judgment 
comes from the Greek Bona, which includes the whole 
process of Probation to final sentence — Krima. 

Hence Christ comes as it were the Third time for a 
final Judgment of, the whole world of Mankind (after 
they have all been raised from the dead to the Three 
Plains of Beings). First, he comes after the Race have 
had their trial by Krino judgment. Second, he comes for 
a Decision in Krisis judgment, and. then he comes to re- 
ward them in Krima judgment — "Joys of thy Lord.'' All 



96 THE TALENTS 

these Constitute one general National Tribunal "judg- 
ment (Benin) Seat of Christ." John 9:39; Rom. 14:10; 
1 Pet. 4:17. 
i "His Lord said unto him, thou wicked and slothful 

servant, Thou oughtest therefore, to have put my 

money to the exchangers, then at my coming I should 

have received mine own with usury give it to him 

which hath ten talents." Represents, Christ dealing in 
justice, against inaction in that age, as well as in this. 
Psa. 37:12; Matt. 10:33; Mark 8:33. 

In this age, the wilfully disobedient, will be cut off 
again in death. For this death, there is no Ransoms. It 
is Eternal Death — Annihilation of the Soul, and not of 
its constituent matter (Acts 3:23; Rom. 9:22). The pun- 
ishment of the incorrigibly wicked will be meted out upon 
each individual, in their class, in the final judgment. 
"That I might receive mine own with usury" implies 
Divine Justice after Divine Mercy. Prov. 21 :21 ; Isa. 13: 
12; II Tim. 2:13. 

This expression "receive mine own" means we shall be 
only stewards then, and must return all we received with 
the increase. So, in that age — Trial, we shall receive 
Talents — Trust Funds, for which we give receipts; and 
take Certificates, and Vouchers. Then at the Return of 
these Vouchers we get Warrantee Deeds, and Titles, we 
receive the "Joys of Our Lord." The final death sen- 
tence, will be visited upon all others, who received and 
misused their Trust Funds. It is believed but few will 
thus misuse and act. 

j. "And cast the unprofitable Servant into outer dark- 
ness. There shall be weeping and gnashing of teeth." 
Represents, by "outer darkness," the Second Death — 
Eternal destruction. Matt. 22:13; Rev. 6:16-17. 

There -will be no after-Repentence in that age for those 
who receive Talents, and misuse them. Hence, here 
' ' outer darkness, ' ' implies destruction. Cut off from Life. 
"Destroyed," "Perished." "Blotted out." etc. "Weep- 
ing and gnashing of teeth." implies, remorse before being 
destroyed (Luke 13:27: IT Cor. 6.1-2; I Tim. 6:10). The 
Destruction follows the Remorse, and it will be "with 
the Devil, and his Angels." Matt. 25:41. 

The key to this parable, is "Then," the same key as to 
the Ten Virgins. The "key" is "then." and applies "in 
that day" (Isa. 29:18-20). "That day" means, the 



SHEEP AND GOATS 97 

Resurrection age, and is frequently used by the Prophets. 
Thus, describing nations and individuals, who will be on 
the scene of Action, then, who were dead Long before the 
prophets spoke. Death changes nothing in our Mental 
makeup, but death changes our Physical Vsuchi Soul, to 
Zoe Soul, ;is Paul says (I. Cor. 15:51-52; Phil. 3:20-21 . 
"Our vile bodies shall be changed." Resurrection brings 
them hack, iu the same condition, Mentally, Morally and 
Physically, as when they died. Bode. 11 :3. 



19. THE PARABLE OF THE SHEEP AND GOATS 
Matt. 25:31-46. 

Glossary. 

The scene of this Parable is laid iu the close of the 
Millennial Dispensation, or. at the close of the first 1,000 

years of the Resurrection Ages. 

a. "When the Son of .Man Conies." Represents, Christ 
as entering upon his />'< ma Judgmenl Beat, and giving his 
Krima sentence to the world, and then rewarding by 
Blessing and Punishing the Earthly ('lasses; after the 
Immortal class has been judged and been rewarded. Dan. 
7:14; John 3:14-15; 12:34; Rev. 14:14. 

Then when Chrisl Comes to judge (sentence) the resur- 
rected world, at the close of the Millennium, he will per- 
haps appear in a fleshly form; and. with the •Saints" 
(I Cor. 6:3) will judge the world. This appears evidenl 
from the expression ''When the son of man shall come." 
etc. "The son of man" represents his Earthly nature, 
which he had while here before he died on the cross. 
Then, lie will so appear as a fleshly being (Luke 24:34; 
Acts 9:17; II Tim. 4:1. 8; I Pet. 1:7-8 . and doubtless 
assert his power, in order to sentence the world, who 
will be fleshly human beings then; the same as they were 
in this life. 

These three Parables in Matt. 25. were given by Jesus 
to his disciples, to answer their three questions in Matt. 
24:1-3. The Parable of the Ten Virgins, answering their 
first question, "When shall these things he"? He an- 
swers. When I come to take my Bride to wife. Then it 
will be "due" for you to know the time when these 
things shall be. History of these things will have been 
written by that time. 



98 SHEEP AND GOATS 

The Parable of the Talents, answers the question, 
"What shall be the sign of thy coming" (presence) — 
I'arousia — Greek)? He answered. When I shall put you 
(my own Servants) on trial Krino — judgment — with 
"Trust Funds" — Talents, for the perfecting of you, in 
the Divine Immortal Life. Then ye shall know of my 
presence in the world. For, you could not know it before 
your Resurrection. For, the dead "know nothing." 
Then, ye shall know me in my second Presence. 

And this Parable of the "Sheep and Goats," will an- 
swer their third question, "What shall be the 'sign' of 
the end of the world" ? — The Millennial Age. The answer 
will be "When ye shall see the son of man come" in 
(with) his glory (the church) (Eph. 5:27), and all the 
Holy Angels with him, to marshal all the world nations 
before him to give them the Krima Judgment. Then ye 
shall know, and see the meaning of all these things that 
I am telling you 

b. "In his glory." Represents, by "his glory," his glori- 
ous Church, who will share with him in his Bema Judg- 
ment. Eph. 1 :22-23 ; 5 :27 ; Col. 1 :18. 

"In his glory" should then read, "with his glory." 
His Glory is the church (Phil. 3:21). For she will share 
with him in all of her Eternal Inheritance. Eph. 2:5-7; 

3:5,21. 

c. "And all the Holy Angels with him." Represents, the 
restored Angels, with those Angels who did not sin at the 
time of the other' fall. Psa. 148:2: Matt. 13:41; 16:27; 
Rev. 12 :7. 

The Fallen Angels, are those Angels who went off with 
the Satanic Rebellion in Eden. They are called in the 
sixth Chapter of Genesis, the "Sons of God." They used 
and abused their God-given powers, and remained 
"flesh." They returned not to their first estate (Angelic) 
when they had finished their commission (Gen. 6:1-4; 
Judge 6). They mingled with, and "married the daught- 
ers of men." Thus they "begat" a race of mighty men; 
"men of renown." This Mongrel Race God "destroyed" 
from off the Earth in the flood. These fallen Angels, will 
be judged — Krino by the Church (I Cor. 6 :3), and if their 
trial is successful, they will be restored to "their former 
estate" — of holiness (Jude 6). For these Angels that 
Sinned, were not punished with death, like Adam's Race. 
But were "reserved in chains, under darkness unto (until) 



SHEEP AND GOATS 99 

the judgmenl of thai "greal day" the time referred to 
in the preceding Parahle. These Angels if penitent will 
be restored. 

d. "Then shall he sit npon the throne of his (with his, 
glory, and before him shall be gathered all nations." 
Represents, all the Race, after the two Covenant Classes 
have had their Krima judgment. Psa. 113:4; Isa. 2:4; 
Jer. 25:14. 

Thru after that, the trial judgment of "that day," 
meaning at its close, all nations individually, will be 
brought before him, and "his body" the church — The 
Greal multitude, and the "Saints" of the Old Testament, 
all as a ( lircuil Court | I ( lor. 6 :2-3), for a final sentence of 
Krima Judgment. All this is since their Resurrection. 
Please, dear Reader, try and gel these different Judg- 
ments properly fixed in your understanding. For they 
are vitally important in properly knowing the Scriptures 
Judgment is translated from four Greet words Erine 

meaning trial or Probation in this Life or A.ge, or tl oe 

to come. Krisis, meaning, Decision after hearing the trial, 
by the Judge, or Jury. Krima, meaning Sentence given 
by the Judge, or Supreme ( lourt. B< ma, meaning Pardon- 
ing Power by the Supreme Judge King or Governor. 
Properly understanding these differences, every inter- 
ested reader of lids hook oughl to have, and Btudy an An 
alytical Bible, Greek and Hebrew Concordance, By Dr. 

Young or Dr. Strong. The only two Standard Works of 

this kind Published. 

e. "And he shall Separate them, otic from another ('na- 
tions as individuals), as a Shepherd divideth his sheep 
from the Goats. And he shall set the Sheep on his Right 
Hand, but the Goats on his Left." Represents, those on 
his right Hand as the Race, who stood the Millennial Trial 
— (Krino) well. Psa. 22:27-28; Isa. 5:26; 26:2; Oak 3:8; 
Rev. 15:4. 

All then who have passed this trial by the "Saints" (I 
Cor. 6:2) favorably (see the 34-40 verses), will have the 
Right Hand of fellowship extended to them, and then get 
the "family Blessings." The Separation will he accom- 
plished by their own wills during this Krino trial Judg- 
ment — Good Behavior. But in order then, for all to act 
intelligently and responsibly, they will have a fair and 
impartial trial, for years when necessary before Krima 
Judgment — Sentence is given. 



100 SHEEP AND GOATS 

Goats on his left Hand, Represent, Nations and Individ- 
uals (or individuals of the Nations), who failed in their 
Erino— Trial (Psa. 9:17; 50:22; Zech. 2:8-9; Rev. 11:18). 
All who then have not passed a favorable trial (see verses 
41 to 45) will get the Left Hand Condemnation. Goats 
under the Levitical Priesthood, Represented, the Lord's 
people (Lev. 16 :7-10). But under the Melchesideck Priest- 
hood (Heb. 7:12-17) the Goats then represent the Devil's 
people. 

f. Then shall the King say unto them on his Right Hand, 
"come ye blessed of my father, inherit the Kingdom pre 
pared for you from the foundation of the world." Rep- 
resents, Christ's saying with his Church, just hefore the 
end of the Race's trial. Psa. 45:12, 16-17; Dan. 2:44; 7: 
13-14, 22-27 ; John 18 :36-37 ; I Cor. 15 :24-28. 

The "King"— Christ and "his Glory"— Church, and 
"with the Holy Angels," they will give sentence — Krima 
Judgment. Christ in his pre-human existence, did sit in 
Council, when the Race was brought into Existence, and 
now sits in Judgment, when the Race will he eternally 
Blessed, or, Cut Off from life (Gen. 1:26; John 1:1-3). 
He was First in Judgment with Arch Angels, in the mak- 
ing of man. And Last in Judgment with "Sons of God" 
— his Church in remaking of man, or in man's Destruc- 
tion, 

"Come inherit the Kingdom," Represents, the righteous 
then taking possession of the earthly Kingdom (Dan. 7 : 
13-14 ; I Cor. 15 :40-45. 55-58 ; Rev. 22 :17). The righteous, 
the great majority, then, will inherit the Kingdom. This 
Kingdom is an earthly Kingdom (Dan. 7:27). And it 
will be owned and enjoyed by the vast majority of the 
resurrected Race. "All nations and kindreds, and 
Tongues and people." This Kingdom that God proposes 
for man — the righteous, shall inherit from (not before), 
the Race was created (in Adam), the foundation of the 
world. 

g. "Then Shall the righteous answer and say. Lord when 
saw we thee an hungered and fed thee? or thirsty and 
gave thee drink? When saw we thee sick or in prison, and 
Come unto thee? and the King shall answer and say, unto 
them : Verily, I say unto you. inasmuch as ye have 
done it unto one of the least of these my brethren, ye have 
done it unto me." Represents, By "my brethren" — the 



SHEEP AN I) COM 8 lul 

Church His Spiritual Brethren, Isa. 9:6; Rom. 8:29; 
12:1; Gal. 4:28; Rev. 6:11; 19:10. 

"My Brethren," shows the true relationship of Our 
Lord to the Church. Our Lord in his resurrection, was 
born a Spiritual Being, as tin- Scriptures show. Hence, 
he is now a Spirit Being Like his father. \\v also arc to 
become Spirit beings, and be like his father, and be "his 
brethren" in the resurrection life, and. must be in this 
life, followers of aim, bj consecrating <>u\- "bodies a liv- 
ing-sacrifice," as he did. until death (Bom. L2:l-2). And 
not until we arc dead, will we I"- accepted and then in 
death we will be " begotten of the Spirit of God." 

Then in the Resurrection morn, we will be "born of 
the Spirit" of God (I Cor. 15:20; Col. L:18; Jas. 1:18), 
and thus become the Lord's "brethren." Our begetting, 
is, lor our "consecration;" and our sacrifice, is in out 
death, and begotten is in the womb of the Free Grace 
Covenant. This Free Covenant, is the New Testamenl 
covenant, sealed with his own blood-life in II is Death. 
If we have any part in His Sacrificial death, we will have 
a part in His Resurrection- to a Spiritual Life. So the 
Race's reward will he regulated, by how they treat, and 
regard (Jod's humble followers in this life in high or very 
low circumstances. The humility and iinworthiness of 
the righteous is very highly recommended, 
h. "Then shall he say unto them on his Left Hand. 
Depart from me ye Cursed into everlasting fire, prepared 

for the Devil, and his Angels, Then shall they also 

answer him saying. Lord when saw we thee an hungered, 
or at hirst , or a stranger, or naked, or sick, or in prison, 

and did not minister unto thee Inasmuch as ye did 

it not, to one of the least of these, ye did it not unto me." 
This Represents, by "everlasting fire." the punishment 
by destruction of wicked men ami Angels. Psa. 101:8; 
Matt. 7:21-23; Jude 14-16. 

Everlasting fire or punishment, represents utter de- 
struction — Cutting off from Life. Sec Emphatic Diaglott, 
for "punishment." He says it is "Cutting off" of Life, 
in the Original Greek Armenian language: of the Poor in 
Palestine, and Jesus used this language in his teachings 
to the common people (Psa. 9:17; Heb. 10:26; Rev. 14: 
14; 20:12-15). The "cutting off" of life, is everlasting— 
never to have life again, and not Everlasting the punish- 
ment. Everlasting is the adjective, describing the pun- 



102 SHEEP AND GOATS 

ishraent, which however, makes the King James' transla- 
tion not a good translation. The punishment is on the 
Soul Life, and, when that Soul Life is extinguished as a 
punishment, it will be everlastingly extinguished. Which 
is equal, and the same, as the "Second Death," of the 
Soul Life (Eze. 18:4, 20; Acts 3:23). This ought to be 
clear to every intelligent mind. And would be clear, if 
men would only think. 

There is no idea of Conscious pain or torture in death. 
The Eternal Torture Theory, was formed in the dark ages 
by the Class of Religionists then in control of the human 
thought, by crafty leaders. And men love to have Lead- 
ers. It was. and is a Nightmare; so horrible and untrue, 
that the idea has been so imbedded in the sinful mind, 
that the world is not yet rid of it. It is so untrue, 
so blasphemous of God's Character and Love, and so 
contrary to all the Bible Teachings, that it should not be 
believed, by any intelligent person. Our ministry is re- 
sponsible, and must answer the Charge, at the final judg- 
ment. 

"Everlasting Life," represents, the extenuation of the 
Resurrection Life beyond the thousand years allotted man 
in that age (Gen. 2:!); 3:22-24; Matt. 19:29; John 3:15; 
Acts 13:48; I John 5:11). Then, in the Resurrection age 
the Righteous will get Everlasting Life, the opposite of 
Evei lasting Death. This also ought to be clear to every 
intelligent person. But we find so few in this age or time, 
as having "the spirit of a sound mind" — God's Mind (II 
Tim. 1:7). All have eyes but all see not; ears but hear 
not; hearts hut understand not. But in "that day" their 
blindness and stupor will vanish away. Isa. 6:8-13; 29: 
18-20. 

Here ends the Parables in Matthew. The last three 
were spoken by our Lord, only three days before he was 
betrayed by one of his Apostles, into the hands of the 
Pharisees, God's professed people, and by them, into the 
hands of the Roman Police, to be put to death. Matthew 
records the Parables that our Lord spoke, relating espe- 
cially to his Kingdom, that will soon be established over 
the resurrected nations of the Earth. This phase will be 
the earthly feature of that Kingdom. While Luke gives 
those Parables relating to the heavenly phase, or Divine 
features of that same Kingdom, as seen in the Doctrines 



SHEEP AND GOATS 103 

composing the Laws and Covenants, regulating the Lord'i 
Kingdom, in the Resurrection ages. 

The nexl conscious day after our death, will be the Res 
urrection day, and. Lord's day of his Second Presence. 
Hail happy Day, thai will fix <»ur Eternal Life. Le1 us 
pray, "Thy Kingdom Come, and tli\ will be done then' 
on Earth as ii is done in Heaven." Done on Earth then, 
as it is done in Heaven now. 



THE DIVINE WEAVING. 

Bee the mystic Weaver sitting 
High in heaven b g loom below, 
i'ii and don d i he tr< 

Takes, tor web, the world's dark 

Takes, for woof, the kings and sages, 
Takes for cobles and their pages. 
Takes all Btatlons and all Btages, 

Thrones are bobbins In His Bhuttle. 

Armies make them scud and 
scuttle — 
Web mo the woof muet How: 
Qp and down the nations go! 
At the Weaver's will they go! 

Glorous wonder! What a weaving! 
To the dull, beyond believing, 

Such no I'alded ages know. 
Only faith can see the mystery. 
How along the aisles of history. 

where the reel of Bages go, 
Loveliest to the fairest eyes. 
Grand the mystic tapet lies! 

Soft and smooth and ever spread- 
ing, 

As if made for angel's treading — 

Tufted circles touching ever: 
Every figure has its plaidings, 
Brighter forms and softer shadings. 

Each illumined — what a riddle! — 

Fross a cross that gems the middle. 
— C. T. Rnssel, 1st Vol. 



104 



JESUS-THE SON OF MAN 



"^jls^X* tt^\ov 



^WO^CSThNvt-H^ 



AND 

THOU 

•SHAl-L 
CftT-L 

H IS 

MAW\ E 



Wt\MTlSTANvtN\ 



JESUS 



For 

HE 

SHM.L 
SAVt 

H 15 

PEOPLE- 

FRowy 

THE IX 

SINS 

(DEATH) 

MaTT. 1:2.1 





/LIFE \ 




/ /f- \ / 


4DAMIC _DEMH 




\/ 


SECOND DEATH 


\ 



"The Star of Bethlehem' 3 



KLADK, KAR AND FULL CORN LOS 




Parables in Mark 

2. THE PARABLE OF BLADE, EAR, AND FULL 
CORN. Mark 4:26-29. 

Glossary. 

The scene of this Parable is Laid is this the Second Age, 
and the growing and fruiting in Ihe Third Age -the Mil- 
lennial Dispensation. "The Kingdom of God," compared 
with "The Kingdom of Heaven," refers very particularly 

to the Spiritual and Divine Immortal Phase of the twofold 
kingdom. Matthew Bays, "The Kingdom of the Heav- 
ens" (sec Diaglott) in all of his Parables of our Lord's 
teachings; while Mark and Luke say "The Kingdom of 
God." Matthew never says. "The Kingdom of God," in 
any of his parables of our Lord. 5fe1 he quotes Jesus as 
using that phrase in some of Jesus' other teachings 

Now is there any difference in the meaning of the two? 
Undoubted there is. Hence, the heavenly phase does doI 
obtain in this Dispensation. But the earthly phase obtains 
in All three Dispensations. The seeding time of the trans- 
action began in a small way, when there was a small 
race, in the first age, then a Larger seeding is dour in this 
age. And the greatest "easting" of the seed will be in 
the third age. Not that there will be any "sleeping" in 
death of the seeders in the third age — the Resurrection 
age. but our Lord says, "As if a man should cast seed 
into the ground then, and should sleep and rise night and 
day." See the parable in Matt. 25:14. Not that it will 
be so; but "as if" it will be so. 

a. "As if a man should cast seed into the ground." 
Represents, the Church as a bodv of teachers casting 
seed. Matt. 25 :14 ; Acts 16 :5 ; Rev. 22 :6. 

So the "Kingdom of God" (a Spiritual kingdom) is 
"as if a man should east seed in his ground." etc. Imply- 
ing, not a certain man, but the seeding would be done, 



106 BLADE, EAR AND FULL CORN 

as if it was done by a certain man. Hence a seeding has 
been done all down the two ages, and will be done through 
the earlier part of the third or resurrection age. 

b. "The Seed," Represents, Bible truths — the word and 
purposes of God, as, the seed planted. Gen. 12 :7 ; 15 :5 ; 
Eccle. 11:6; II Cor. 9:10. 

God works by means. His means are the Printing of, 
and distributing of Bibles, now in all languages of the 
world. This is "Seed Cast," and suggests the thought of 
moral persuasion, and strong desire to lead men to right- 
eousness, in a way — Preaching, Sunday School work, 
Street talks, and Personal contact, etc. All "leavened" 
throughout — "he knoweth not how." But sow the word 
my brother, and tell the purposes of God's plan of Salva- 
tion. 

c. "The ground." Represents, the hearts and minds of 
Mankind. Deut. 28:11; Prov. 11:18; Hosea. 10:12. 

The ground here is the same as the field in Matt. 13: 
38, referring to the Race as a whole, who is all the while 
inclining to "sin unto death." Hence our Lord cau- 
tioned his hearers to take heed to what they heard him 
say. "for, what measure ye meet, it shall be measured to 
you again." If you teach error, you will have to suffer 
for it through repentence. And to you who hear (receive 
the seed in good ground; to you then the more seed will 
be given. 

All mankind will receive some seed in one or more of 
the ages, and it will be required of them to hear and heed. 
They who heed and profit will receive more "seed." And 
they who heed not, from them shall the seed be taken, 
"even that which lie hath"- — that what was given him, 
after his resurrection — in the world's Judgment day. 
Acts 17 :31. 

d. "And should sleep," Represents, Death — Adamic 
death, that comes to all men. Prov. 6:20-23; I Cor. 15:20- 
22 ; I Thess. 5 :10. 

Sleep of the sower, refers to Death of the sower (Dan. 
12:2; John 11:11-13). While sowing the Truth daily he 
is represented as rising up night and day, to see the seed 
spring up and grow (Eccle. 11:1-6). Jeremiah was very 
anxious to see the Seed grow (Jer. 25:4; 26:5; 29:19; 
•44:4). But he looked in vain. But he yet in his resur- 
rection to life, shall see it grow. And all the Prophets 
yet shall see their labors have not been vain in the Lord. 



BLADE, EAR AND FULL CORN 107 

The Spiril of "Seed" sowing has been manifested by 
the Lord's servants all through tins A.ge. And men are 
very anxious to sec the Commandments of * ; «>« 1 obeyed. 
Their Beed lias nol yel all germinated, aeither is it Lost, 
hut will germinate in God's "due time" (Rom. •">:•>; 1 Tun. 
2 :(i ; Titus 1 :3 ; 1 Pet. 5 :6). Now is the Prince of this age 
mling. But all seeds as truth, which has been "cast" 
into the ground, and, not by the wayside; in the morning 
—the beginning of this age, and in the evening now 
seeming lost, will be germinated and developed in the res- 
urrection uge. 

e. "Springs up and grows," Represents, the Kingdom of 
God set up in the resurrection age. Jer. 33:15; Zecb. 6: 
12-13; Bph. 4:15. 

God's "word thai goeth out of his mouth" by his 
Servants, the Prophets, and by his disciples (Heb. 1:1-2) 

will accomplish all he intended it should, in the Resur 
rection Dispensation. And all the fruits of the A.brahamic 
Promises (Gen. 12:1-3), will he enjoyed in that dispenss 
Hon surely, as Restitution blessings. Acta 3:24-26. ... 

f. "First the Blade," Represents, the Earthly Children 
of the Kingdom of (Jod — The Human phase. Psa. 45:16; 
115:16; lsa. f>4:L{; Horn. 9:26. 

The "First," signifies earthly blessings to the Earthly 
Class (Rev. 22:12), as his works then shall he. The 
Blade— Stock, is first produced by the soil, and in this 
age. 

g. "Then the Ear," Represents, the Spiritual or Angel 
phase of the greater Kingdom. Psa. 68:17; Gal. 5:22; 
Heb. 1:6-7. 

The "Ear" for the Coin, implies Spiritual Blessings for 
a Class higher in the Scale of being, than the I Made; for, 
the spiritual class will he born of the Spirit of Cod at the 
Resurrection ; being- begotten of t he 'same Spiril " dm Log 
death. This Class will he justified under the Law c, te- 
nant, out of Israel (Luke 18:11-14; Heb. 11 :34-35). Also 
a class justified under the Grace Covenant, out of the 
Gentiles (Acts 2:38-39; Heb. 11:39-40). Two Classes on 
the same stock — Two Ears. 

h. "Then the full Corn in the Ear." Represents, "hy 
full Corn" the Divine or Immortal Phase of the Glorious 
Kingdom. Rom. 2 :T ; Heb. 1 :8-9 ; 1 Pet. 2 :9-10. 

The "full Corn" Fully Ripe — "Saved to the uttermost " 
— of the ''High Calling." Represents, those saved to the 



108 BLADE, EAR AND FULL CORN 

uttermost — of the High Calling — who have fully conse- 
crated their Soulj Mind and "Will, faithfully until death 
(privately not publicly) (Luke 18:13-14). These, the 
High Calling Class. 
i. "Putteth in the Sickle," Represents, Gathering in his 
Jewels, from each Phase of his Kingdom. Joel 3 :13 ; Rev. 
14:15. 

"Putteth in the sickle," signifies gathering the whole 
Harvest — The Blade (stocks), the Ear, and the Full Corn: 
all "that nothing be lost" (John 6:12). To get a profit- 
able crop of Corn, The Blade (stocks) should be gathered 
early and "First" — first resurrected. This gathering 
includes the "Ears," and "Full Corn," in the ear. Then, 
in the "due time," from the stocks the Ears are husked, 
full of Corn. And the Third Crop is gathered, when the 
"Ears" are shelled, and put into the barn — "My Barn." 
Three Crops in One Harvest. 

j. "Because the harvest is Come," Represents, The 
Harvest of the Millennial Age — to the end of 1000 years. 
Gen. 8:22; John 11:25-26; Phil. 3:10-12; Rev. 14:15-16. 

This Harvest, is the gathering of three full Crops, 
grown during the Millennial age. The three Crops will 
be gathered in an inverse order of their development 
(Matt. 19:28-30; Mark 10:29-31; Luke 13:29-30). The 
Early Class (blade) in the Resurrection, will develop first, 
but will be gathered (used) by the Sickle (Spirit) (Eph. 
6:17) Last. And the Heavenly or Divine Class, will de- 
velop "Last" in the Resurrection, but will be gathered, 
by the Holv Angels "First," in this harvest. Matt. 13: 
39, 41, 49. 

The Angels who sinned will be judged, and gathered 
(I Cor. 6:3). by the Heavenly Divine Class during the 
middle of the Harvest. This Class will act with the Holy 
Angels. The Parable of the Sower in Mark 4:3-8, is ex- 
plained in Matthew's Parables. T^e Parable (Mark 4: 
30-34), of the Mustard Seed, and (Luke 4:31-32), is ex- 
plained in Matt. Parables. And the Parable of the Wicked 
Husbandmen (Mark 12:1-12), and "What Polutes" (Mark 
7:15-23), is also explained in Matthew's Parables. And 
the Parable of the Hidden Candle (Mark 4:21-25) in 
Luke's parable Page 132. 



FIG TREE LEAVES 109 

6. PARABLE OF THE FIG TREE LEAVES. Mark 
13:28 ::::. 

Glossary. 

The scene of this Parable is laid in the Resurrection 
Dispensation, and applies to the resurrected Jewish peo- 
ple in Particular, and the world in general. Jesus was 
aboul The Temple in Jerusalem, only a few days previous 
to his apprehension and crucifixion. His disciples called 
liis attention to the Temple, and he then foretold its. 
and their destruction, because of their sins as a nation, 
and their t feat inent of himself as their prospective King: 
when at the same time he knew of his death and resurrec- 
tion and all the people, which must take place ere his 

Kingdom would he established, and himself on its Throne. 

But his disciples knew not these things, and asked him, 
to toll them when these things shall be1 And what shall 
be the Sign of their fulfillment .' II,. told them then, the 
Sign of the destruction of their nation, with all the 
Nations; and. after the resurrection <»f themselves, and 
all the Nations; will. Come the establishment again on 
earth, of all the Nations. Then he tells them of the afflic- 
tions and trouble coming, such as there never was from 
the beginning of Creation, unto that time, neither shall he 
so again, lie quotes Daniel the Prophet, to prove these 
things. And tells them they shall see them, when they 
shall he resurrected, jusl as Daniel had prophetically seen 
them (Dan. 9:27; 10:10-21 ; 12:1V Then to prove all he 
had just told them, he illustrated it by this parable. 
a. "A Fig Tree." Represents, the Jewish Nation, soon 
to be destroyed. Psa. 137 :5-6 ; Jer. 7 :29-30 ; 13 :27 ; .Matt. 
23 :37-39. 

Our Lord frequently took the Fig Tree as an emblem 
of God's Chosen people. This tree is the very first tree to 
show fruit in the spring. It hears two or more crops a 
year (the thousand year-day"). It has the largest leaves 
of all fruit Trees. It was planted by God in Eden, and 
perhaps the "forbidden fruit." that Eve ate, and gave 
her husband. And probably by it stood the ''Tree of 
Life" (Gen. 3:3-7). Both trees in the "midst of the Gar- 
den." One then to represent Adam, and the other Christ 
(I Cor. 15:46-49). Both to represent the whole Race — 
Lost, then Saved, when all the Earth is made Eden (Isa. 



110 FIG TREE LEAVES 

51:1-3). "The Garden of the Lord"— "The Garden of 
God." And will again (after the Resurrection) he planted 
in the ' ' midst of Eden. * * (Jen. 2 :8-17 ; 13 :10 ; Eze. 28 :11 ; 
31 :9. 16. 18 ; .36 :33-36. 

The Jewish Nation (Zion) went down A. D. 70. Since 
then they are dead, but they will come forth in the resur- 
rection along with other nations as the ahove scriptures 
imply. 

b. "And putteth forth leaves," Represent, here the Res- 
urrection "of the whole house of Israel." Jer. 32:39; 
Eze. 37:14; Hose. 6:4, 15; I Cor. 15:42-43. 

When their resurrection time comes, "the whole house 
of Israel will he brought up out of their graves" again 
(Eze. 37:4-5) ; and, they anti-type the resurrection of the 
whole Race — that is — as they will be raised, so will the 
whole Race be raised. The Israelites do not know the 
Lord now, because they are all dead, and "the dead 
know nothing," neither did they know him "then." Rut 
Bzekiel says, "then" when they arise to life again "they 
shall know that I am the Lord." Eze. 37:13. 

c. "Ye know that summer is near," Represents, the time 
of her punishment is nearly ended. Lev. 26 :18. 21. 24, 28 ; 
Psa. 23:3-6; Isa. 55:6. 

As the summer season is near, when the Fig tree begins 
to fruit, and leaf out, so is the Kingdom of God (of the 
third Heavens) will he near, when Israel shall be brought 
out of their graves (John 5:25-29). and return to their 
promised land. Reckoning from the time they were car- 
ried away into Babylon 606 B. C. their "Seven times" 
punishment of 2520 years, will end in 1914 A. D., provid- 
ing the "seven times" of Lev. 26:18 to mean seven years 
of days. And allowing a "day" for a year (Eze. 4:6-10) 
and allowing 360 days for a year of Lunar Time, as the 
Bible Chronology indieates in many places, would bring 
the Resurrection of the Jews, and their return near at 
hand— 1915 to 1925 A. D.. when their "Double" punish- 
ment must end. Isa. 40 :2-3 ; Jer. 16 :18 ; Zech. 9 :9-12. 

d. ""When ye see these things come to pass." Represents, 
the things he had just spoken of. as the Stars of heaven 
falling; the Son of Man coming in clouds, with great 
glory and power; and the Angels gathering God's Elect 
from 1 lie four winds, from the uttermost part of the earth 
to the uttermost part of heaven. Psa. 34 :15 ; 66 :4-5 ; Mark 
13 :20 ; Rev. 1 :7. 



FIG TREE LEAVES 111 

When his hearers and ourselves have risen Prom death, 
and they sec their own nations (the Pig tree) coming to 
life, and sec the "Son of Man" -the Bame Jesus they pu1 
to death, Coming in clouds with greal Glory and Power; 
then, and oo1 until then, will we see the Kingdom, they 
and we have been looking for set up; and they be gath- 
ered into it. "gathered as ;i hen gathereth her brood under 
her wings." The very expectation and blessings they 
would have received then, if they had not crucified their 
King (Matt. 23:36-39). Our sins delay all our blessings. 
Yet our sins do not interfere with God's Plans. He knrw 
how the Race would sin. before he created Adam. 

e. "Know ye that it is aighl even ;it the doors." Repre- 
sents, the Kingdom their Kingdom to bring on the 
greal tribulation. Dan. 12:1; .Matt. 24:21; Bom. 

Rev. 11 :18. 

When the Resurrection; First, of the Israelites, begins 
to take place, represented l>y the Pig tree putting oul 
fruit and leaves (which is the earliesl tree in the spring to 
show sipns of life), so when the Jewish dead begin to 
come forth, they and their governments will he "the Pirsi 
Fruits of the Resurrection" (Col. 1:15-18), we can truly 
say, the Kingdom is near- "even at the doors." Hence 

the Jews niusl he the " f irst fruits" of the resnrreet ion. 

that is — rise before"the rest of the dead." and then "see 
these things." We must love God supremely, and serve 
him the best we know how, by, studying Ins word, to also 
ohtain that opportunity of seeing "these things." 

f. "Tins generation shall not pass, lill all these things he 
done." Represents, the nations that put him to death. 
and that generation of it then living, will not pass away. 
then, hut shall see all these things done. Job 19:26-27; 
Psa. 17:15; Rom. 10:2; 1 John. 3:2. 

When "these things" take place, the Jewish people. 
"this generation" — the nation attending his teachings at 
that time, will he resurrected, and then see all these things 
come to pass. How can this savin? he true, unless, we 
accept the doctrine of the resurrection to life again, of 
all the dead? Yea verily these all will he awakened 
from the dead to life again, and will all see, and partici- 
pate in the great events of that age. If "these things" 
are to occur now. in this age. as many silly good people 
think, it must be before the Resurrection, when that 



112 FIG TREE LEAVES 

"generation" — the Israelites, will have heen dead and "in 
their graves," at least Eighteen Centuries. 

But we accept the Bible doctrine, and then Ave will all 
see how reasonable his declarations, and how true "these 
things" can be. The Scriptures do not speak of future 
Probation as we nowadays are forced to understand it, 
but the Scriptures speak constantly of it as the work of 
the Resurrection Age — The principal Gospel age — The 
World's Trial Day. 

g. "Heaven and Ea)-th shall pass away." Represents, 
The Heaven and Earth changed, by having its present 
"order of things" "pass away." for a "new Heavens and 
Earth fit for Righteousnes. " ' Isa. 42 :9 ; 51 :6 ; 65 :17 ; Rev. 
21:1. 

"The earth endureth forever" CEze. 1:4). But the 
present order of "those things" physically and morally, 
that has existed since the Flood, will pass Away, and they 
will be made into a "new Heavens and new Earth" (U 
Pet. 3 :12-13). But how slow Ave are to believe, in the Bible 
concerning the New order of Things. 
h. "My words shall not pass away." Represents, God's 
word, for whom He Avas speaking. Psa. 100:5; Isa. 40: 

B : 51 :7-8. 

Our Lord said his words shall never pass away. "I 
speak not my words, but the words of my father" (John 
3:34: 7:16). Those avIio heard him speak, will "then" 
remember his Avords. And so Avill we remember hearing 
"these things." 

i. "But of that day and that hour knoweth no man," 
Represents, By "no man." a dead race. Avho cannot 
know. Job 14:21 ; Beele. 9:5, 10: Isa. 63:16. 

Xo man knows, nor the Son. nor the Angels: but The 
Father. It implies that they did not know the time then, 
neither have they known it since, as they are dead, neither 
do any know it now. But it is because the time (day and 
hour) of the Resurrection is not revealed. That time fact 
belongs to God only. It is of no adA'antage to the Angels, 
as they are not under the death penalty, and have no 
personal interest in this time. A knoAvledge of the time 
would be of no advantage to the Race, as they (Avith few 
exceptions i Avill be dead when the time arrives, and Avhen 
they arise, the time will be passed. "When the "Due Time" 
Tomes, it will be revealed to Angels, and perhaps the Son 



FIG TREE LEAVES 113 

will know it before the "Due Time." Ami when the Race 
comes forth, they will know. 

j. "Neither the Son, bu1 1 he Father." Represents, The 
Son of Man, and G!od. I Thess. 5:2; IT Pol. 3:10; Rev. 3:3. 
Perhaps (and no doubt ii is true) he the Son. knows 
Bince Ids Resurrection to a Spirit Immortal Being "Son 
of Cod," but be did not know it. he says then, while he 
was only the "Son of Man." The facts of the second 
Coming- of our Lord, and the Resurrection of the dead, are 
fully revealed, but the times of these events, arc not re- 
vealed in the Scriptures. God has revealed every feature 
of Ids plan, except this feature of resurrection time, and 
lie would have revealed it, if it was of any benefit to bis 
creatures. There may be other facts, ami no doubt there 
will be such, to be revealed in the Resurrection times 
in Cod's "Due time." For Cod loves his "considering" 
Children, so he "will hold no good thing from them" who 
obey him. 

k. "Take ye heed." "Watch and Pray, for ye know not 
when the time is." Represents, A plea for all to watch 
and pray, so as to be ready. Isa. 21 :5-9; Heb. 2:1 ; Col. 

4:2-5. 

Our duty, and best interest is to "take heed," and 
watch and pray, especially to "Watch," until death takes 
us. Then we will be looking, when we come to arise, as 
it will be our next conscious hour after death. The next 
four verses give the reasons for the above parable, from 
"even until morn." Mark 13:34-37. 



All hail the power of Jesus' name. 
Let angels prostrate fall; 

Tiring forth the Royal Diadem 
And crown Him Lord of all. 



114 



CHRIST— THE SON OF GOD 



1 












I 

AAA 

THE 






RESURRECT 



AND 

THE 

LIFE 

(FUTUKE) 

JOHN II Jtr 




"The Sun of Righteousness. 



THE GOOD SAMARITAN 116 




Parables in Luke 



2. THE PARABLE OF THE GOOD SAMARITAN. Duke 
10:30-37. 

Glossary. 

The scene of this Parable is laid in all the Three Dis- 
pensations, and sets forth the Doctrines of the Fall, Ran 
som, and Redemption of .Man. The Parable of the Sower 
(Luke 8:5-8), and explained by our Lord In vb. 11-15, is 
Lri \ en in Matthew's parables, page 14. The "Good Sa- 
maritan" covers the same "field" as the "Sower. 1 ' The 
Good Samaritan doctrinally traces the Race from its 
Creation to its Redemption from sin and death. This 
deals with the man, thai with his culture. 

a. "A certain man wenl down," Represents, Adam from 
Ids innocency, and unto his fall. Gen. 2:9-20; 3:9-12; I 
Cor. 15:22-45; T Tim. 2:14-15. 

"Who is my neighbor"? was the question asked, by the 
Lawyer, that brought out tins parable. The answer then 
is. the whole human family is our Neighbor, and requires 
our assistance through Love, and our sacrifice, whenever 
we see it is needed. Selfishness too often leads ns to saw 
T am not my brother's keeper. T have enough to do to 
care for myself. We are commanded to do good to all 
men. especially to the "household of faith" (Gal. 6:9-10 . 
Adam went down, when he partook of the forbidden fruit 
(Figs), and became a sinful man. and entailed his sin to 
his posterity. He was created perfect, and declared good. 

b. "From Jerusalem to Jerecho." Represents, this Life, 
from birth to death. Dent, 28 :66-68 ; Luke 16 :25 ; II Tim. 
2 :3-4. 

This Life is a very short one. It is compared with the 
distance from Jerusalem to Jericho, a very short distance, 
infested with thieves of various kinds, that rob the trav- 



116 THE GOOD SAMARITAN 

eler of much pleasure or health and money. It was a 
delightful road, smooth and "down" hill. It ran from a 
religious city to a wicked one. It was traveled by all 
classes. It gives us the best description of human Life 
imaginable. 

But the next life, in some things, and to some people 
will be very different, "No thieves or Lions therein." It 
will be longer, and at times uphill. The same classes will 
be there, traveling on different Plains. Like this Life, it, 
has pitfalls, some on this side and some on the other side, 
of the uphills. These pits, in the third dispensation, are 
bottomless, while those of this life are not. Satan will be 
cast into the first one at the gate." Da ntc's Inferno." And 
would never get out asrain. but through God's goodness. 
But Satan is "Cast in the bottomless Pit." and Cod's 
goodness prevents him sinking farther than his (Satan's) 
"Inferno." And be would never get out again, but God 
will release him for "a little season" when he will again 
bo cast then into the Second Death — The Lake of Fire 
(Rev. 20:2-3. 7-1 0V The next life is to be a highway of 
Holiness. Tsa. 35:8-10. 

c. "And fell among thieves." Represents, by Thieves. 
Satan, and the fallen Angels. Matt. 13:19; T Cor. 5:5; I 
Tbess. 2:2: Rev. 12:9. 

Satan — the Adversary — the Devil, under the guise of a 
serpent, deeeived Mother Eve in the Garden of Eden, by 
telling her a little Truth mixed with a big lot of falsehood 
by saving. "Thou shalt not surely die." God knows bet 
ter than to do it. and thou shalt then know srood from 
evil. The first was a lie, while the last has a little truth 
in it. Adam knew some "good" but had not known any 
evil, although his posterity has not known any good yet, 
they never bad any opportunity to know it. 

d. "Which (who) wounded him. left him half dead." 
Represents, the effects of Adam's Sin. and it is growing 
worse since Adam. Gen. 2:17; Rom. 5:12; 13:14; Jas. 1 : 
14-15. 

The Race was wounded in Eden, and half dead when 
our Lord came to die for the Race, that we might live 
again. Tbe same misrepresentations are made by most 
Religious teachers in these last days. They say. death 
is not death ("thou shalt not die"), but is an open door to 
a greater life, in a heaven of Bliss, or in a hell of conscious 
Torment. And a large majority of religious people believe 



THE^GOOD SAMARITAN 117 

and defend this falsehood of Satan, onto this day of Light 
and knowledge. Oh! when will their eyes be opened 1 

Paul says, ••The wages (penalty) of Sin is death" 
(Bomi 9:23). And EzekieJ says, "The Soul thai sinneth, 
h shall die" (Eze. 18:4). Jeremiah says the same thing 
(Jer. ;u :30). Our Lord says, u l am < lome thai they might 
have life" — Zoe — Eternal Life (John L0:10). But, man 
is so steeped in sin, that it is easier for him to believe a 
falsehood, "and be damned." II Thess. 2:11-12; 1 Tun 

•4:1-2. 

e. "Ky chance a certain Priesl came thai way; be saw 
him and passed by on the other side. " Represents, by the 
Priest, the Mosaic Law, that cannot save, bul kills. Jer. 
2:8; Zeph. 3 :4j J I Cor. 3:6; 1 John 5:17. 

A Priest came along, a representative of the Law Cov- 
enant, and instead of helping the man. n or he for policy's 
sake passed on. Because the Race (the man) was wound- 
ed (half dead), the Law Could mil help a dead man 

I Race). The Law Covenant was good, but the Race was 
as good as dead. Law was \<>v the living, to give them 
power to live forever. So the Law did well i<> loi 
ami then stand hack (pass on tin- other side). 

f. "A Levite also came and looked on, and passed bj on 
the other side." Represents, by the Levite the Sacrifices 
of the Altar, which could not heal, but simply "covered" 
the wounds yearly by an Atonement. Psa. .">l :16j Isa 13: 
23; Mai. 3:8; Heb. 10:4. 

The Levite did the same thing the Priest did, "looked 
on" and passed by. lie was a representative of the sac- 
rifices offered daily for their yearly sins. So the poor 
wounded man (Race) received no present help from the 
Levite sacrifices. Thus Our Lord shows that the Law of 
Moses, or the Sacrifices of the Levitical Altars, could not 
permanently heal a mortal wound of the Raee. Not that 
the LaAv, or Sacrifices were insufficient, but that the Man's 
wound was such that they could not heal him of a deadly 
wound. The wound is mortal. And the sacrifices could 
only mollify. 

g. "But a Certain Samaritan as he journeyed, came that 
way." Represents, by the certain Samaritan, Jesus, who 
tried apparently to heal the Race. Job 36 :15 ; Rom. 5 :18 ; 
8 :3 ; I Cor. 15 :22. 

But Jesus the true anti-type, in due time, after the Law 
and Sacrifices ; came along and took the Race in hand to 



118 THE GOOD SAMARITAN 

see what he could do for it (him). Our Lord while here, 
went about doing good to every one he met who needed 
help. He did not put forth extra effort, or go out of his 
way to help any outside of his own people, in his own land 
of Canaan, though they needed as much help as the Israel- 
ii rs did. (But the suffering world will get in the resur- 
rection what they lose in this life). But Jesus did enough 
to show that he has power and love sufficient to heal the 
whole Race, in due time. His miracles were to manifest 
his Power and his Love of the Race. John 2 :11. 
h. 'He had compassion on him, bound up his wounds, 
poured in oil and Avine" (Olive Oil and Grape wine), 
Represents, by these acts of Compassion, his Sacrifice, 
Sealed with his Blood (wine), and the earnestness of the 
Spirit (oil). Psa. 49:7; Isa. 53:2-5; Matt, 20:28; Rom. 
8 :3-4. 

Jesus made an Atonement, which "Covers" the Race 
in death, but now binds up our wounds through sym- 
pathy; the which he learned by being himself wounded 
(Isa. 53:4-5), that through his sufferings we might be 
healed (Deut. 32 :39 ; I Pet. 2 :24). The good deeds of our 
Lord aroused the hatred of the Pharisees — The Episcopal 
Religionists of that day. 

i. "And set him on his own beast," Represents, by his 
own beast, his Flesh. And the taking of the wounded 
man on his own Beast with him Represents, Jesus' sharing 
the Curse with the Race. Deut. 23:4-5; Mai. 3:9-10; Gal. 
3 :13. 

His own beast, representing his Soul, on which all the 
wounds of the Race are laid (Mark 14:34; I Pet. 2:24). 
This shows that, while Jesus was in the Flesh He was 
Human and not Divine. Therefore our sins were laid on 
him. Isa. 53:10-12. 

j. "And he brought him to an Inn, and took care of 
him." Represents, by the Inn, the Grave (Hades), where 
the Race is safe until the Resurrection. Psa. 88 .-5-17 ; Hos. 
13:14; Rev. 11:9. 

The Inn where he was taken. Represents, the Prison 
house of Death, where the whole Race is safely housed, 
until the Lord returns, at his Second Coming. Isa. 42 :6-7 ; 
49:8-9; Zech. 9:11. 

k. "When lie departed he took out two pence, and gave 
them to the Host, and said, take care of him till I come 
again," Represents, by the Two Pence, the Ransom and 



IMPORTUNING FRIEND ll'.i 

the Redemption, paid for the Race. tea. 35:9-10; John 5s 
27-2!); I Tun. 2:6 j Rev. 7:14-15. 

The Host. Represents, Divine Justice who holds tin- 
Race in the Prison House, until Divine Mercy (in our 
Lord's return) comes to open the Graves (prisons) and 
let the Prisoners go Free (Eze. 37:12-14; Acts 24:14 L6). 
That is the "Hope of our calling" (Bph. Ills, The Etas 
direction, and the Restoration of the Race, was believed 
to he the only hope of a Future. And Jesus said, the 
future rested with him. John 11:23-26. 
1. '"When I come again I will repay thee." Represents, 
Christ's Return, or His Second Advent, Psa. 82:3-4; Isa 
51:11; Jer. 22:16; Rev. 22:2-6. 

Justice holds the Key to the Prison House, and will 
give it to the Good Samaritan when In- ami Divine Mercj 
returns to bring the Prisoners out (Isa. 42:6-12), and then 
heal them, as the re-payment. Rev. 22:12. 
m. "Which of these three was neighbor to him who fell 
among thieves? And he said, he that showed mercy on 
him. Jesus said go thou and do likewise." Represents, 
Jesus Christ as the only Saviour, and represents our part 
in the Healing of the Race. Psa, 40:8; Duke L0&7, 22:42; 
Heb. 10:7; 1 Pet. 3:9; I John 4:20. 

This teaching shows that the World of Mankind is our 
Neighbor, and not merely our next door friend. To help 
any who are suffering, and in need. If the time ami money 
that is spent in trying to Denominationalize the World 
today, were spent as suggested by the (iood Samaritan, 
the world would gel a wonderful uplift ; and. he better 
off without any Churches at all as now run. What a les- 
son of Pure and Qndefiled Religion! James 1 :27. 



3. THE PARABLE OF THE IMPORTUNING FRIEND. 
Luke 11 :5-10. 

Glossary. 

The scene of this Parable is laid in This Life, and 
reaches in the Resurrection Life, for the Rewards. For 
He had just taught his Disciples how to Pray (vs. 2-4). 
It sets forth the Doctrine of Importuning, and prevailing 
Prayer. 

a. "And he said unto them, which of you shall have a 
friend," Represents, by a friend, the Disciples — his earn- 



120 IMPORTUNING FRIEND 

est followers, and Jesus, who is the friend that sticketh 
closer than a brother. Job 19 :21 ; Prov. 18 :24 ; Luke 7 : 
34; John 15:15; III John 13. 

Jesus, after teaching his disciples how to pray, and giv- 
ing them a form of Prayer (vs. 1-4) gave them this Para- 
ble, to set before them the doctrine of prevailing Prayer ; 
how it should be conducted; what to ask for; and, when 
to expect an answer to our prayers. 

The example he gave preceding the Parable, acknowl- 
edges God in Heaven, then we to ask God for the Coming 
of his Kingdom on Earth, and that his will be done here 
in that Kingdom, as it is done now in Heaven. This implies 
his will is done in Heaven by the Angels, as there are no 
other intelligent beings there. Not even Enoch or Elijah, 
for neither of them have been raised from the dead. Eor, 
Jesus was the "First Born from the dead." Col. 1 : 15-1 8. 

When the dead are restored to life again, and God's 
Kingdom is established, his will is to be done here as it is 
now done in Heaven. This doctrinal truth he teaches us 
to pray for importuningly. We are to continue to pray 
and Watch (Psa. 102:6-7; Heb. 2:1). Then he appeals to 
them, and shows them the reasonableness of continuing 
to Pray for his coming Kingdom (and not the bogus 
Kingdom of today) while we live (Luke 9:62). The 
blessings that now come through prayer are forecasts 
of greater and sweeter blessings of that Kingdom. 
b. "And shall go to him at midnight," Represents, by 
midnight, the depths of Sin and degradation, and death. 
Job 34:20; Ruth 3:7-11; Rom. 5:20-21. 

Our Lord appeals to us through his word (the Bible), 
the same as he did to his disciples, by this parable, the 
the necessity of Prayer. Prayer is necessary to conduct 
our worldly affairs, to daily look to him, to guide us by 
the Holy Spirit and to keep us ever mindful of his Coming 
Kingdom. 

This going at Midnight, implies, that Physical, Moral, 
intellectual and Religious needs are so great in this dis- 
pensation, as it is near its end, and the dawn of the Resur- 
rection is near at hand. Here the Midnight call or cry 
is about equivalent to the Midnight Cry in Matt. 25:6. 
But the two requests are for different purposes, to dif- 
ferent classes, and at different times. That "cry" was 
for blessings of his Marriage witness and feast, by his 
"Companions," or "brethren" on the Heavenly Plain, 



lMI'ORTUNINU FRIEND 121 

and in the Resurrection Life, as the time of the establish- 
ment of bis Kingdom. Bu1 this Midnight Call is in or near 
the Resurrection morn, when the liaised World will need 
food, und will have to be fed by this Friend, Jeans Christ, 

our already risen Lord. 

The Resurrection Day is the Lord's Day, and all of 

God's days bave night, in the first half of them (Gen. 
1 :5; Dan. 8:26). The thought liere us " ' midnight, " is the 
Resurrection morn, t when jusl before the raised world 
will have to be led by Christ, will lie perhaps bj Miracles 
i Matt. 14:15-21; Mark 6:3444j Luke 9:10-17). There 
will be Billions of people who will need food immediately, 
alter that "midnight'.' Call or Cry. Unlike the Calls for 
food from the benevolent who have plenty, and to give it. 
alter Disasters. 

c. "And say unto him: Friend hud me three loaves," 
Represents, our Lord's plea for the Three classes of Ins 
Friends— the Rising Race. Psa. 37 :25-26 ; L02:l 2;John6: 
35-39; 7:37. 

lie will bave a Race to feed. And two Earthly I I 
of Friends to feed with his "flesh" and "blood" [John 
6:54-56). Since our Lord's resurrection, and ascension, 
he is our High Priest— "Mediator of a better Covenant'' 
than the Law Covenant of which Moses through Aaron 

(his brother) was its mediator. Dear Reader, do not 
think the New Covenant of Paul in Beb. 8:8-12, is the 
same as his "New Testament" or "Covenant" in Seb. 9: 
15-20. The New Covenanl of Jer. 31 :31-34, and of l'aul. 
Heb. 8:8-12, is the New Covenant represented in the High 
Priest's Ephod, attached to his Robe (Ex. 28:6-12), and 
this Covenant will take the place of the Law Covenant, 
and the Grace Covenant — Double Breastplate. 

The (Law) Covenant, is represented in Hagar ami her 
son; and the Free (Grace) Covenant is represented in 
Sarah and her son. Both of these Covenants are typified 
in the Double Breastplate (Ex. 28:15-25). These, says 
Paul (Gal. 4 :22-31), are the two Sons representing the two 
Covenants. The one LshniaeL represented the Bond Law | 
Covenant, and the other Isaac represented the Free 
(Grace) Covenant. See these two Covenants explained 
fully and clearly on page 62. These were added to the 
New Covenant (Ephod) because of transgressions till the 
"Seed" should come; to whom the promises to all the 
families were made (Gal. 3:19). And it (the double Cov- 



122 IMPORTUNING FRIEND 

enant) was ordained by Angels in the hands of a Mediator. 
The Angel that ordained this double Covenant, did it 
through Moses (Ex. 23 :20-25 ; 32 :34 ; 33:2). That "seed" 
has not yet come. When the "Seed" Comes (Christ and 
his Church — his Body), which will be in the Resurrection 
morn, then the New Covenant (Heb. 8:8-12) will obtain 
thereafter and the Bond and Free Covenants (double) 
"will be ready to vanish away." Heb. 8:13. 

The Abrahamic Covenant — "The Everlasting Cov- 
enant," typified by the Robe of the High Priest, and the 
New Covenant, typified by the Ephod. are without Medi- 
ators. The Abrahamic Covenant was sealed with an Oath ; 
and the New Covenant will be sealed with the Finger of 
God; be written thus in their hearts, and in their minds, 
of Israel and Judah, and God shall be their God, and 
they then shall be his people. Jer. 31 :31-34 ; Heb. 8 :8-13. 

And this New Covenant is to Judah and Israel, and will 
by them (Israel and Judah) — "Bless all the families of the 
Earth" (Gen. 12:1-3). Thus you see, the Abrahamic Cov- 
enant (Robe) will have fastened to it, the New Covenant 
(Ephod), and, the Bond Covenant (Old Testament) and 
the Free Covenant (New Testament) will be "added" — 
made new (Jer. 31:31). Hence the Law Covenant, ind 
the Free Covenant, families represented by the Double 
Breastplate, will have in this Age, each a Mediator — 
Moses or rather Aaron, and Christ. Their mediatoral 
work is done in this dispensation, and done especially to 
them. Rom. 3 :25 ; I John 2 :2 ; 4 :10-11. 

After these Covenants, wives and children, Abraham 
had another wife, and six children, and ten grandchildren 
(Gen. 25:1-4). Abraham's grandchildren were always 
reckoned in his family as his Sons (Gen. 25:4). Now if 
Ishmael and his Sons, thirteen in all (Gen. 16 :11-16 ; 17 :20 ; 
25:12-16; 36:1-5), and, Isaac and his Sons, three in all 
(Gen. 17:19; 21:3, 12; 29:1-30), Represents the two Cov- 
enants (Law and Grace) (Gal. 4:22-31), then Katurah's 
six Sons and ten grandchildren, sixteen in all (Gen. 25: 
1-4), must represent the other Covenant — The New Cov- 
enant's Families, obtained through the Mediatorship of 
Faith-Full "Israel after the flesh." and by the Advocate- 
ship of Christ and his Body — The Church. These Classes of 
Intercessors, will sum up Thirty-two Sons of Abraham. 
Hence, Three thirty-seconds of the Race, will arise Spirit- 
ual Beings, and Twenty-nine thirty seconds, will arise 



IMPORTUNING FKIKN1) Lflfl 

Human Beings. Notice, all will be raised on the Human. 

Plain, except the Isaac Class the '■Sons of God." Ral. 

4:31. 

d. "For a friend of mine in his journey is come to mc, 
and I have nothing to set before him." Represents, Eor 
■"a friend" the Race, has come to Life, ami Christ feels a 
conscious conviction of needed food tor the risen Race. 
Dent. 15:7-8; -Matt. 6:7-8; John 3:29; 15:14; Eph. I 2h 
.las. 2 :23. 

Love, will prompt the possessor of that Love, to H*1- 

minister not only t<» a friend, but to a stranger as well, 
and at all times even to the "midnight" hour (Prov. 1> : 
l'4 ; Luke 10:33-35). Thus we become members in the 
"body of Christ," and will assist him, in "blessing ail 

tin- families of the earth.' - when they will need those 
blessings. 

e. "And he from within shall answer ;nnl say, Trouble 
me not." Represents, a great Cost on God's part. And 

while he is under m> obligal ions to the Race. Isa. ."> 1 J ; 
63:1-4; .Matt. -20:2*; 1 John 2:2; Rev. 6:9-10. 

"Trouble me not" implies the sacrifices is made, the 
Bread is baked, the Table is full, and the Provisions of 
blessings are all ready. AH will he Berved in the morning. 
Come then and "trouble" me not now. Jesus the Lamb 
was slain before, the foundation of the world. John 17- 
24; 1 Pet. 1 :19-21 ; Luke 22:29-30; John 33:53. 

f. "The door is now shut, and my children are with me 
in bedj 1 cannot rise i now i and give thee," Represents, 
Jesus' death, ami the Church's death — his "Children with 
him." Gen. 3:24; Psa. 122:6-8; Rom. 5:12; 1 ('or. 15: 
21-23. 

This expression — "And the Door is now shut," implies 
that God's Storehouse is now full of Blessings, and they 
will be given out to all who will come early in the Resar 
rection Morning (Psa. 90:14'. "My Children are all in 
bed with me," also implies that the Race, when Resitr 
rected, there will be some children, yet in death, as "child- 
ren of God" — "Elect Ladv" and her "children" (Rom. 8: 
16, 21; 1 John 3:1. 10; II* John 1, 13). These will have a 
resurrection soon after the Race is Resurrected. "Over 
these (children) the Second Deatli hath no power." Be- 
cause, they get a "better Resurrection." Heb. 11:35; 
Rev. 20:6." 

g. "Though he will not rise and give him, because he is 



124 KINGDOM OF DEMONS 

his friend, yet because of his importunity, he will rise and 
give him as many as he needeth. ' ' Represents, the future 
Blessings will come to all for the asking, and not for debt 
Gal. 5:4; II Pet. 3:9; Titus 3:5. 

The future blessings for mankind, are prepared and 
ready beforehand. And implies, that all are already 
asleep with him in death (Isa. 26:19; I Cor. 15:16-20). 
But all will be raised. I Cor. 15 :21-23. 
h. "And I say unto you, ask and it shall be given you, 7 ' 
Represents, that God as having Blessings prepared, and 
he is ready to give them out. Deut. 32 :7 ; Psa. 2 :8 ; Jer. 
50 :5 ; Zech. 10 :1 ; John 11 :22 ; Jas. 1 :5. 

The asking here is in this Life, and continual asking in 
hope, may secure the Divine Life Blessings of the highest 
order in the Kesurrection. 

i. "Seek and ye shall find. For he that seeketh find- 
eth." Represents, That God's Blessings for all at present 
are "hid," but, can be found and had by "seeking" in 
God's "due time." Psa. 27:4; Jer. 50:4-5; Amos 5:14. 

Seeking is enjoined now, Finding then. This is the 
Divine Life, that we "shall find" presented to us. 
j. "Knock and it shall be opened. For to them that 
knocketh it shall be opened." Represents, that God's 
Storehouse shall be opened in his "due time," soon in the 
Resurrection mom. Psa. 118:19-20; Mai. 3:10; Luke 12: 
86-38. 

Properly knocking at "the Straight Gate (Luke 13:23- 
24) in this life, will secure entrance to the Immortal Life, 
by "Begetting" in Death — Womb of Eve — Mother Earth, 
and "Born" from there in the Resurrection morning. 



4. THE PARABLE OF THE KINGDOM OF DEMONS 
(DEVILS). Luke 11:21:22. 

Glossary. 

The scene of this Parable is laid in the Present, and past 
dispensations. It teaches the Doctrine of Devils, trying 
to Rule, bv Falsehood and Deception as the Princes of the 
Kingdoms of the world (John 12:31; 14:30). In this 
chapter Luke 11:1, Jesus utters Three Woes: against the 
Pharisees for their unbelief in a Future Probation — Judg- 
ment — Trial — Krino, while they believed in a resurrection 
of the Dead (Luke 11:42-44). Then He gave them Four 



KINGDOM OF DEMONS 125 

Parables to prove, there will be a future trial of the Race 
(Luke 11:. r >-10; 11:21-22; 11:29.32: 11:38-36). Then he 
answers the Lawyers, by Three "Woes" against them- 
selves (Luke 11 :45-52). Tlio woes in Matt. 23. are against 
their works. See page 80 of this l?ook. 

a. "A Strong man armed," Represents, Satan, who haa 
Ruled this world unmolested since Adam. T Chron. 21 rl i 
Job 1:6-12; 2:1-7: Paa. 100 : fi : Zech. 3:1-2; Matt. 4:10; 
John 13:27: "Rev. 20:2-7. 

Tn the first dispensation, S.-itnn had his own way. God 
did not interfere until the end. These fallen angeli 
poluted the Race by marrying tho "daughters of men," 
and raisod a mongrel race of Giants — "men of renown." 

Then Cod sent the Flood and drowned them all. Satan 

again appeared to Joh. who lived before Abraham's time, 
and interferred with Job's person, and family, and pros- 
perity. Ho appeared again to Israel nation in Zechariah 
time, and again to Jesus. TTe appears at the present time 
in Crazy men and women, and in extremelv wicked men. 
Our Lord says. Satan is armed well armed. 

b. "Koepeth his Palace." Represents, the Human heart 
of the Race. Luke 22:31 ■ John 13:27: Aets 5:3; I Tor. 
5:5; Jude 0: Rev. 2:9-13. 

Satan's Palaee that is in the air (the Spiritual and 
Moral atmosphere), and he nil the time works in the 
hearts of men — "children of disobedience," and shows 
his evil influence in the lusts of the flesh. Rut find 
through his mercy will change the Human heart of nil 
who will turn to him. to he raised in the Resurrection, to 
that high Plain, up together and make us sit in heavenly 
places with Christ. Bph. 2:1-7. 

c. " His jroods are in pence." Represents, the sinful 
natural attrihutes of the Race, as his poods, that are over- 
come in death. Psa. 106:37-38; Luke 11:18; John 14:30 : 
TICor. 11:14; I Tim. 1:20. 

Satan controls the world in his own way, and the world 
gets so accustomed to his rule, they take to his rule and 
himself readily, and roll his rule "as a sweet morsel under 
their tongues." God has given him this control, for the 
future henefit of all mankind ; though it will eventually 
cause Satan's destruction with many of "his angels." and 
some of the Race. So all the world is asking for peace, 
and are using means (hy building warships, etc.) to keep 
the peace, but at the same time the animal passions are 



126 KINGDOM OF DEMONS 

ready at all times to go into mob-violence, and to kill each 
other without reason or mercy. These devilish propensi- 
ties are in evidence in times of calamities, and Trades 
Union Strikes. Also they are especially manifested in 
the hatred to the Poor NegTO Race. 

d. "When a stronger (one) than he comes," Represents, 
Christ who is to come and remove Satan. Matt. 9:33-34; 
Luke 10:17-20: Acts 26:18: Rev. 20:2-7. 

Satan — the Devil, has such control over mankind, it 
seems useless to try to convert the world. It is surely use- 
less in this dispensation. If it could he done in some plaus- 
ible way, it would have to be done over every generation 
of 33 years. Let Satan have his way. and it can be done 
easily. That is, the world could be converted to Church- 
anity. Satan is an Angel of "Light" today, to the Chris- 
tian world, and if he could better control the hearts of the 
Ministry, he could soon convert the world. Christian 
Union is seen today through his smoked glasses, to be the 
means of converting the world. But when the "stronger 
one comes" the second time, without (dying for) sin. un- 
to salvation" — Resurrection, then the world resurrected 
will be converted to him. A nation and more will be 
converted in a day. Psa. 19:7-10; Tsa. 6*0:4-5; Acts 15:13. 

Christ Jesus, who was Michael the Archangel, is to be 
much stronger than Satan, who is from Lucifer, another 
Archangel. Satan is the Prince of this world (dispensa- 
tion), and Christ is to be Prince of the world to come, and 
then Prince to all eternity. Put Satan will be destroyed, 
unless he repents in sackcloth and ashes, and reforms. 
Rut the Scriptures hold out no hope or intimation that he 
will reform. This probably infers, that he will be bound 
by the stronger one. Rev. 20:2. 

e. "Divideth the Spoils." Represents, the Christ restor- 
ing man to his original perfection and dominion of Earth. 
Isa. 53:11-12: Mieah. 4:8; Luke 13:16; Rom. 16:20; I John 
3 :8 ; Rev. 12 :9. 

This means, that when Christ Jesus takes his right to 
reign, he will first bind Satan (Rev. 20:2). and take from 
"him all his armor." Satan trusts in his own strength; 
in his Angels, and his long title ; but they will all be taken 
from him and divided among the children of men. Adam 
and all his descendants will be there, and each share his 
or her allotted blessings. Any who will not conform to 



SIGN OF JONAH 127 

the rules of Kini? Jesus, will In- destroyed in the Second 
Death. 

Just at this time, Jesus w;is casting out a devil, and 
it was dumb. That is. the man was dumb, out of whom 

the devil was east. "Some said he cist out devils through 

Beelzebub, the chiei of devils," vs. 1< S . Beelzebuh was a 

Heathen god <»t' Hies. So ihus they east their slur upon 

Jesus, oh! the depth of human depravity. Every hum- 
hie Christian should "ery how lon^" "dost thou not 

Judge and avenge our blodd on them that dwell on the 
Earth." Rev. 6:10. 

This Kingdom of Demons or Devils, who have annoyed 
the Children of men so long-, will come to an end in the 
next age, at the "battle of Armageddon." Rev. 16:12-16. 



5. THE PARABLE OF THE SIGN OF JONAH Luke 

11 :29-32. 

Glossary. 

The scene of this Parable is laid in Two Ag68. This 
Age, and the Resurrect ion Age, or Dispensation. It de- 
clares the Doctrine of Future Probation or Trial Judg- 
ment (Matt. 12:18-21). See Greek Krino and Krisis. 
It means trial here, and, wherever the word is used in the 
New Testament. And almost invariably relates to the 
future Life — ^oe— Greet for that Life. See young's 
or Strong's Concordance. 

a. "And when the people were gathered together, he 
hegan to say: This is an evil generation," Representing, 
the Israelites as a type of the world of mankind. Dent. 
13:17-18; Judges 2:11 : Zech. 1:4: IF Tim. 3:13. 

The Pharisees of Israel were always seeking for signs 
and proofs of God's intentions, of giving any blessings to 
them, and they wanted them now in their present life or 
never. And if there was another life of trial beyond this, 
they wanted proof also of it. The Pharisees or zealous 
Israelites believed in the Resurrection of the Dead, the 
Sadducees — nominal Israelites did not believe in the Res- 
urrection of the Dead, neither did they believe in Spirit 
Angels — good or bad. Jesus was come to teach them both 
doctrines, and proved them by Miracles (Luke 11:14-26). 
But they all wanted the Kingdom and its Blessings now; 
even his disciples w?nted the Kingdom now. Acts 1 :6-8. 



128 SIGN OF JONAH 

So Jesus gave them this Parable to convince them it was 
not now, hut there were proofs and "signs" already 
given in the Prophets of a future Life; and his Kingdom 
was in that life beyond the grave. And the Proof or 
"Sign" of Jonah was sufficient with himself in his Com- 
ing, death and Resurrection. For. said he. as in like 
manner, Jonah was three days, and three nights in the 
Whale's belly, so shall the Son of Man be Three Days and 
Three Nights in the heart of the Earth (Matt. 12:40). 
These two Signs were the only ones that would he given 
as a proof of a Resurrection, and of his Coming Kingdom ; 
and of Probation ; Preaching, Repentance and Refor- 
mation. 

b. "They seek a 'Sign,' and there shall no sign be given 
but the sign of Jonah the Prophet." Represents, that 
Jonah was the Sign of Preaching, and Repentance in the 
Resurrection Life. Ex. 4 :30 ; Dent. 6 :8 ; Tsa. 7 : 14 ; Jonah 
1:7-10; 2:1-10: 3:1-10. 

Jonah was sent to Ninevah to declare their destruction 
at once for their Sins. But instead of going to Ninevah 
Jonah went another way, to Tarshish. It is wished that 
many now. who oppose future probation, would take a 
boat to Tarshish. He. like so many persons today, instead 
of oheviner the Lord's specific command, and like the na- 
tion of Tsrael. who did everything contrary to his Laws 
and Precepts, and are thus become more guilty than the 
Heathen, who have never heard of God's good and merci- 
ful Laws. 

Jonah thought he could escape his duty, and still Love 
1he Lord, and also thought the Lord was too merciful to 
destroy the children of his creation, therefore he went to 
Tarshish. Jonah was a devoted student of God's Word, 
and his dealings with the Children of Man: and. espe- 
cially his dealing- with his chosen people, the children of 
Israel (Jonah 1 :8-17V He studied Cod's Love, and Wis- 
dom and Justice and Power. He had faith in God's 
Power, but he doubted his Wisdom. He confided in God's 
Love, but he thought that God was not always Just. Jonah 
was a devout Hebrew, and had studied Israel's History. 

He studied God's dealings with the Amalekites (I Sam. 
15:1-8. 17-28") . Here he saw God's Power and Wisdom in 
their destruction (Deut. 25:17-19). But now, he could 
not reconcile God's Love, with his Justice. He also 
studied God's dealings with Sodom and Gomorrah (Gen. 



SIGN OF JONAH 1l".» 

13:7 -1:5; 14:11-24; 18:20-33; 19:1-29; l)e,,t. 29:1, 32:30 
36), In these Scriptures he saw God's Love and Justice, 
in Hit' pleadings of Abraham in Gen. 18:23-32, bul could 

not See God's Wisdom and Power. 

These Four Divine Attributes of God are so interwoven 
that sinful man cannot see il H-iii clearly. In the Resurrec- 
tion age, all will be made clear. In the Types of the 
Tabernacle in the Wilderness, God combined these Four 
with Mercy, in the Lid and Cherubims of the Ark. The 
I, id and I Iherubims wnv of one piece of gold, wroughl oral 
l.y skilled workmanship (Ex. 25:18-22). This pieee of 
Gold, wrought into a Lid and two Cherubims, typified 
at least these Four of Cod's Attributes. Love cannot ob- 
tain without Wisdom, nor Wisdom without Justice. Jus- 
tice in God's dealings, is as important attribute as Mercy, 
and vice versa. When Justice is satisfied, Love and M.-p-y 

are meted out. and where Wisom and Power obtain, Jus- 
tice follows. These Four Attributes, are the seal of God's 

Mercy— "Mercy Seat." 

God's Personal Attributes are Fourteen a double Per- 
fection of Holiness), and these are the very Essences of 
his Being; and. the Uprightness of his Character. Seven 
of them are Divine Attributes, and Seven are Natural. 
These Attributes are all Represented in the Ark, that is in 
the "Holiest of Holies" (Heb. 9:3-5)—-" Ark of tin- Cov- 
enant of God" (Judges 20:27). The Ltd, Cherubims, and 
"Bright Light," represent six of these Attributes, and the 
Rox. the Manna. Aaron's "Rod. ami the Tahles of the Law. 
Represent, the other Eigrht Attributes. 

The "Bright Light," Represents, God's Omnipresence 
and Power (I Sam. 4.4: Psa. ^6:7^. The Lid, Represents, 
his Justice and Mercy (Psa. 89:14: 136:1-26). The Cheru- 
bims, Represent, his Love and Wisdom ("John 3:16-17; 1 
Cor. 1:21). The Box (Ark) Represents, his Knowledge 
and Goodness (Psa. 139:4-6; 33:5). The Manna, Repre- 
sents, his Immortality and Eternal Life (1 Tim. 6:6; John 
17:3). The Tables of the Law, Represents, his Righteous- 
ness and Truth (Psa. 19 :7 ; John 17 :7). And Aaron's Rod, 
Represents, his Acceptableness and Equity. Acts 10:34- 
35 ; Prov. 2 :9. 

And when Ninevah Repented, it displeased Jonah be- 
cause God showed Mercy instead of Justice to Ninevah. 
God said, Jonah was foolish to get angry (Jonah 4:2). 
But when God showed him mercy, by protecting him from 



130 SIGN OF JONAH 

the hot snn (while he looked on to see the city (Race"! de- 
stroyed) with a gourd. Jonah "was exceedingly glad." 
And the Risen World will he glad exceedingly, to see 
God's Mercy and Love. Wisdom and Justice obtain for 
the professed Christian sinner. And yet it displeases 
today, a great many of the Lord's earnest people: hecanse 
God has planned Pronation in the Resurrection Age, for 
all mankind. 

When God Destroyed the Gourd, by a worm, Jonah 
fainted and wanted to die. nod said "T do well to he 
angry even unto death." Poor man! He pitied the 
Gourd, and God spared Ninevah. What a lesson. We 
are poor, weak, and sinful Mortals, in tin's evil age. And 
shall not God spare Ninevah? The Pace; who "cannot 
discern between their right hand and their left" (Jonah 
4:1-11)? God's purpose, however is to save the Race, 
and lead them to repentance afterwards. 

c. "For as Jonah was a sign unto the Xinevites." Rep- 
resents. Our Lord's "Future mission to all the nations of 
the Earth. Tsa. 37 :30 ; 49 :22-25 : Watt. 12:41. 

As Jonah was a Sien to Ninevah, which was at his sec- 
ond mission ; after his experience in the Whale (in the 
Grave — TTncfpa — HelL fJonah 2-1-7). So our Lord's mis- 
sion after his experience in the Grave (77Wr.<?--Hell) 
(Acts 2:25-27V is a Sien to all the Race, that he is com- 
missioned, and will commission (if he has not alreadv 
done it (Matt 28:19-21). his Pnseinles to teach all na- 
tions -when thev are restored to life, so they can hear. 
See Revised Version on the reference in Matthew. 

d. "So also shall the Son of Man he (a sis^ to this Gen- 
eration." Represents, by the "Sign." Jesus in his Humil- 
iation and Death. Psa. 68:32: Matt. 27 :4fi : John 15:22; 
Acts 2:40. 

Jesus then was a sign to the wicked, through his re- 
ligious people Tsrael. His time in the Grave — Hell — 
Vadrs. was equal to Jonah's time in the Whale (hell — 
8hoeV\. .Tonnh'« nassino- i-p the Whale and out, was tynical 
of our Lord's passing- in the Grave and out hv resurrec- 
tion. And the world's time jn the grave, will he anti- 
tvpically the same. Thev all will have come out of their 
Graves (Hell — Hariri, in the resurrection day — the 
Tord's Dav— the first dav after the Sabbath dav A. D. 
°874 to 2875. 

e. "The Queen of the South." shall rise up in. the Judg- 



SIGN OF JONAH 131 

nit-tit (Krisis) with the men of this Generation (the ferae) 
itrsi and condemn them." Represents, by the "Queen of 
Hi.' South," those drawn to oresenl "Si^ns" of Tnilli. 
;it any sacrifice. I Kings 10:1-13; Matt. 11 :28; 13:42; Luke 
19:24-25. 

What the "Queen of the South" did, represents, what 
many individuals individually are doing in this age or 
life. Coming Par and near to seel; the Presenl day Truth 
as it is unfolded by the Spiril of <!<"l The Comforter. 
They are coming to the Word of <'<><! The Bible These 
will witness in the Resurrection Judgmenl (1000 years! 
;iikI condemn then the -lews, and the Race, who will be 
there also resurrected. Their "Condemnation" will be 
pardoned, by God, the Governor of the Universe 

f. "The Men of Ninevah shall rise up in the Judirrti^nl 
(Krisis) with this Generation (Israelites) then Resur 
rected, and shall condemn it." Represents, by "the men 
of Ninevah." all in all lands, who have .it least, heard 
t he < lospel of the Kingdom of I lod. Psa. 36 :6-7 ; Lam. 5 :21 ; 
Eze. 18:24-27; Jonah 4:11. 

What the men of Ninevah did ;it the preaching of 
Jonah's Second Trial, when .-ill repented "Man and 
Beast" (Jonah 3:5-10), represents, what the Heathen 
world will do. at the preaching of Chrisl and his Dis- 
ciples in the resurrection time of all men. The world 
will then all flock into the Kingdom, as "doves to shelter 
in time of storm" (Tsa. 60 :3-ll ). The men of Ninevah 
will then witness, to the men of Amelek, and the men of 
Sodom, Gomorra and Samaria, Babylon and all nations; 
of the truth, of the future judgmenl trial ;i fair and 
impartial one) of all nations and individuals. 

g. "Rise up in the Judgment," Represents, by "Judg- 
ment" the Resurrection iudgmenl of men — Krino -trial. 
Matt. 7:1 .-Luke 14:14; I Cor. 4:5; 11 Tim. 4:1 ;1 Pet. 1 :17. 

The Queen of the South, the men of Ninevah, and the 
Israelites will indeed witness in the Judgment, against 
the Scribes, Pharisees and others who condemned our 
Lord to death. 

h. "Will rise up with this generation." Represents, for- 
mer nations will stand with Israel in the Judgment 
(Krisis) . Eze. 16 :51-61 ; 20 :43-44 ; Hos. 5 :13 ; Matt. 21 :31 . 

And all those since, who do, so condemn a future Pro- 
bation as a "religious rot," and the like: will stand up 
in the Judgment to see their mistakes. 



132 HIDDEN CANDLE 

i. "They all repented at the preaching of Jonah," Rep- 
resents, the preaching effect of God's chosen ones in 
that age. Jonah 3 :l-4 ; Matt. 28 :18-20 ; Acts 2 :39 ; Rev. 
21 :24-27. 

The Preaching of Jonah, led all the Ninevites to repent- 
ance after he had passed through Typical death — "Hell." 
And so the Preaching of Christ, and his Church in the 
Resurrection day. will lead all nations to Repentance 
(Rev. 11:15). Blessed are they who hear the Word of 
God, and keep it unto that day, and he ready for the 
q-lorious work of the Millennial day. 



6. THE PARABLE OF THE HIDDEN CANDLE. Luke 
11 :33-36. 

Glossary. 

The Scene of this Parahle is laid in This, the Gentile 
Dispensation, and teaches the Doctrine of Individual 
Religion, and its work and responsibility. For Jesus 
exposed the "Leaven of Hypocracy" of the Scribes and 
Pharisees who represented "this Generation" of the Jews 
or Israelites, what Religionists of today represent with 
them of that day ? 

a. "A man," Represents, the Teachers of Religion. Ex. 
4:15-16; Psa. 25:8-9; Isa. 2:3; Luke 12:12. 

A Teacher under the Mosaic Law, was a Scribe, one 
who wrote, kept, read and interpreted, the Laws God 
gave to Israel through Moses. A High Priest performed 
the ceremonies, while the Scribe explained them to the 
Tribes of Israel. Under the New Testament, the Apostles. 
the Early Fathers, and now, all enlightened followers of 
Christ Jesus are required, and commissioned by the Apos- 
tles' Authority, to teach the Christ Religion to our 
fellows. 

Under the highly educational advantages of our day, 
Bible Teaching now is better performed and understood 
by Bible students — of Advanced Bible Classes. But it 
will be "Woe" to him who teaches knowing errors. And 
"woe" to him who is willfully ignorant. And further, 
"woe" to him who will not think and study the Philos- 
ophy and Science of the Bible Religion. But all such 
instruction should be undenominational. We should study 
Jesus' methods. At all events, free discussion should be 



RIDDEN CANDLE LS3 

i aiiicd on with zeal and animation. To fully see and 
know tlif Truth, somebody must oppose it, or take the 
negative side. 

b. -A Candle." Represents flic memory of the Intellect 
Den. 18:6-8; [sa. 26:3; A. Ms 20:19-21. 

Intellect is one of the Seven Elements that make up the 
Human Soul. It is a Mental quality depending on the 
Mind. Seven Elements are Mental, and seven are Phys- 
ical. The Mental elements or Attributes of the Human 
Soid. are. 1st. The Mind; 2nd, The Will; 3rd, The Con- 
science ; 4th, The Memory; 5th, The Esteem; 6th, The 
Affections; 7th. The Confidence. Now the Physical Ele- 
ments or Senses, are. 1st. Seeing^ 2nd, Hearing; 3rd, Peel- 
ing; 4th, Smelling; 5th, Tasting; 6th, Talking; 7th. Judg- 
ing. Unites have only five senses. 

These all go out of Existence with the Soul at death, 
and are restored, at the Resurrection, of the Soul of the 
Material Man. Each in his Department of Glory. Mem 
ory is almost the same as Intellect. Intellect receives .in 
impression of an Idea, and Memory retains it. A Candle 

receives Oil, or Wax of some kind, and retains it. 

c. 'A Secret Place," Represents the Intellect's aiding 
and unwillingness to work or shine. Eze. 23:2-7: John 
7:4; Bph. 5:11-13. 

This unwillingness to serve our Lord, is unnatural. It 
is the weakness of the fallen nature, and the Lord pities 
such. It is through the weakness of the Flesh Matt. 
26:41; Heb. 11:34). In the Resurrection, when we are 
then weak, "then" we shall be strong (Zach. 8:19-23 
Then, when the Nations are "healed."' by Living or diet- 
ing on the "leaves of the Trees, on cither side by the 
River of Life" (Rev. 22:1-5), many peoples, and nations 
will "be strong" in God their Savior. 

d. "A Bushel." Represents natural tendency of the 
Human Mind to keep knowledge "hid." Fsa. 25:2; ! 
Cor. 1:25. 

A Bushel is a small measure, much smaller than our 
bushel. This shows that very small things do obscure 
the light of Truth. The creeds of Christendom are 
"Bushels" under which the Truth is hiding, except what 
will advance their churches in membership and influence. 

e. "A Candlestick." Represents, The Head, The Tongue, 
The Will The Mind. Intellect, etc. Psa. 23:5; Prov. 
10:20: Isa. 26:3; John. 4:34; Heb. 10:7-9. 



134 HIDDEN CANDLE 

The Tongue is to the Head, what a Candle is to a Can- 
dlestick. A Candlestick without a candle, is like a head 
without a tongue. Our Lord says, a candle is put on a 
candlestick that they which come in may see the light 
it gives. It is the "light" that is needed. 

The ' ' Tongue is a little member, and how great a mat- 
ter it can kindle. " " It is a world of iniquity ' ' if wrongly 
used, and perverts the whole nature and can destroy the 
Soul (Jas. 3:5-7). Being under the Curse, and led by 
the wicked one, "the Tongue cannot be tamed, but is 
full of deadly poison, and is set on fire of hell" (Vs. 6.) 
liut if the "head" is properly manned, the Tongue can 
guide the body (soul) so it will bless God, and not curse 
him. 

James says, "these things ought not so to be." Job 
says. *" Wickedness is hid under the Tongue" (Job 20:12). 
David says, "Under the Tongue is mischief and vanity" 
(Psa. 10:7). Isaiah says, "It muttereth perverseness" 
(Isa. 9:4-5). Paul says, speaking of mankind as a whole, 
"they are all gone out of the way. . . With their 
Tongues they have used deceit." Rom. 3:10-18. 

So if the "head holding" (Col. 2:19) the Tongue, Will, 
Mind, Intellect, etc., is wrong in this life, all is wrong. 
Sin and Satan has cursed the Soul, in its whole course 
of nature. It is all alloAved by a wise God's permission. 
But in the Resurrection Life, it all will be made right, 
by the same permission through the Gospel (Rev. 14:6), 
which will be preached to every Nation, Tongue and Peo- 
ple, when they are brought to life agaiu. It cannot be 
preached now to them, as most of the nations, etc., are 
dead. Every soul that will not hear that Prophet Jesus 
Christ then will be cast into Glioma Hell Fire — the sec- 
ond Death. Acts 3 :21-23 ; Rev. 1 :18 ; 2 :11 ; 20 :6, 14. 
f. "That it may give light to all," Represents, by "light" 
Instruction and Love. Deut. 4:36-37; Psa. 32:8; II Tim. 
3:16. 

Thus, Jehovah spoke and Instructed his people, out of 
Heaven by fire (represented in the Candlestick) from 
Mount Sinai, through his Love to them. Fire on the 
Candlestick gives Light, so Fire in the Hearts of his ear- 
nest people, should be kindled at all times, and give 
instruction in the things of God's Kingdom of Grace 
(Deut. 4:39-40). The Christian's Light should be where 



HIDDEN CAN I >LK Lffi 

it can shine. "Le1 your Lighl so shine," saws our Lord. 
Our Search Light should be so centered on the funda- 
mental Doctrines Death, Ransom, and Resurrection, the 
Three most neglected, thai our Light may give instruc 
tion *'to all that are in the house" -Kingdom of Grace 
(John 14:2-4 ). These Doctrines of Light well studied 
and understood, and explained, would char the atmos- 
phere of Truth, ami its Mysteries, and Btrike terror in 
the minds of God's ignorant followers. Psa. 34:14-15. 
g\ ••The Body,' Represents, The Church— Assembly 
[Ecclesia). Matt. 16 :18 ; Rom. 16:5 j Bph. 5:30-32. 

This Body or Church is not an organization in the 
world, but simply an assembly the Greek meaning of 
tSnclesia. It is to come together temporarily as an assem- 
bly, and disband, whenever the Assembly breaks up, and 
go out. Christ did not intend it should be a sect, else 
he would have organized the Church while he was here. 
For, he always spoke against the "sects," and condemned 
them. But he said, "upon this Rock Peter's declaration 
"Thou are the Christ, the Son of t he Living « tod ' ' I will 
build My Church." He is to build it himself. He did 
not leave it to any of his "successors." He would build 
it himself sometime, i. <•., when he comes again. 

All present day nominal Churches are good in them- 
selves as societies, and not as Assemblies. The\ do not 
have Christ's sanction. They all want to convert the 
world and rule the church now. Tiny to a large extent, 
are helping in .Moral Religion, and only a Little in the 
pure and undefiled Religion, das. 1 :27. 
h. '•The Eve." Represents, The .Mind of the church or 
Individual. Ex. 21 :26 ; EceL 1:8; tea. 52:8; I Cor. 12:16-21. 

If the Eye is good (single), the Church Cody is full 
of understanding. That is, full of Light, on the future 
Life. Our Lord said, 1 am come a "Light into the world. 
that whosoever believeth on me should not abide in dark- 
ness" (John 12:46). This Light and darkness is alto- 
gether in relation to the future. The "Light" in John 
1:1-14, should be understood as referring to the Resur- 
rection, and can be understood better by reading "res- 
urrection" in the place of "light," and thus convey the 
full meaning of our Lord. 

John came as a witness for Jesus Christ, and he bore 
that witness by Baptizing. And His Baptism, by its 
mode, sets forth the Death, Burial and Resurrection of 



136 HIDDEN CANDLE 

Jesus and all the Race. While Jesus was here he taught 
them the Resurrection and the future Life, and urged 
his Disciples to he haptized in water to symbolize his and 
their death, burial and resurrection, to a better Life 
than this— "The Life" (John 11:25). And to walk in 
this Light of the Future, if thev did not they would be 
in darkness. John 11:24-26, 12:34-36. 
i. "The Light," Represents, the Comforter's influence 
on things to come. John 14 :26 ; 16 :13 ; Acts 2 :7 ; Heb. 3 :7. 

Many years before Jesus came into the world, the 
world had no "Light" on the resurrection and the 
Future. All groped in darkness, and "without hope." 
When Jesus came, he "brought Life (future life — Zoe — 
Greek), and Immortality to Light" (John 11:25). Im- 
mortality is the Divine Life, secured only by a few of 
the Human Race. To secure this higher blessed Life, one 
has to give up the Human life by consecrating it on the 
Altar of Sacrifice, until death, when it will be exchanged 
for the Divine Immortal Life, by a "begetting of the 
Spirit of God — the Comforter," between the time of one's 
death and his resurrection. Spiritually Begotten, and 
then "Horn from the dead a Spiritual Being on the Im- 
mortal Plain. ' ' Isa. 66 :7-ll ; John 3 :6-8 ; Rom. 8 :29 ; Col. 
1:18. 

This is secured, when one lives up to the requirements 
of the Divine Law of Love.. Thus to exchange Natures, 
by sincerely desiring it, also to commit one's all into the 
bauds of the Living God (Luke 23:46; Acts 7:59; Phil. 
2:13-15). God will accept such a one, and exalt him to 
the Divine Plain. 

j. "The Darkness," Represents, Satanic Darkness on 
these things in the present life. Gen. 3:2-5; John 12: 
37-40; II Cor. 4:3-4. 

Satan has so long blinded the Human Race, that today 
the Race is full of darkness; that "men love darkness 
rather than Light, because their deeds were evil." Natur- 
ally through the blightening of sin. they will not come 
to the Light lest their deeds should be reproved (John 
3:19-20). Jesus said. "Ye will not come unto me, that 
ye might have Life (Resurrection Life — Zoe). But "He 
that doeth truth cometh to the Light (of Life — Zoe), 
that his deeds may be made manifest, that they are 
wrought in God." John 3:21. 



RICH MAN WHO WAS A F00 1. 1T7 



7. THE PARABLE OF THE RICH MAN WHO WAS A 
FOOL. Luke 12:1(5-21. 

Glossary. 

Tin- scene of this Payable is laid in the Jewish and 
Gentile Ages. For their greediness for money, led some 
of them to desire him to bfe their Arbitrator in worldh 

affairs (Vs. 14). and lie catltiohed 1 Im-hi against Oovet- 

ousiu'ss. the sili of ilif age. Hence this Parable, it sets 
forth the Doctrine of Covetousness and B\>Hy of our sin- 
ful propensities. 

a. "The ground of." Represents, Palestine or Canaan. 
Gen. 13:14-15; Ex. 33:1-3; Lev. 26:9-10. 

Palestine for Israel was wonderfully Messed l>y God, 

in the production of the soil, the increase of their cattle 
and sheep, and the increase of their families. 
b "A certain man." Represents, the Nation of Israel. 
Gen. 25:27; 35:10-12; 46:1-7; Obadiah 17-18. 

This Certain Rich Man is surely the nation of Israel, 

after they were well established as a Kingdom, among 

other nations all around them. Their Soil was not as 

good naturally, as the Lands of Sodom and Gomorrah, 
which lay just south of Palestine. Palestine is higher 
and mountainous. Travelers tell us today, that it is i 
wonder that anything ever grew on it, judging from its 
present appearance. 

The Road from Jerusalem to Joppa is scarcely any- 
thing but crags and rocks. But from the time of Israel's 
settlement in Canaan, to a ltlUg time after David and 
Solomon's reigns, it was very productive. The Special 
Over-ruling Providence of God was remarkably seen on 
all the Hills and in the Valleys. 

God had promised them that he would bless them, if 
they would obey his Laws. And as long as they obeyed 
him, they were wonderfully and miraculously blessed. He 
promised the Land would flow with Milk and Honey (Ex. 
3:8; Jer. 32:21-23; Eze. 20:6. 

Milk from Cows, and Honey from Bees. Then animals 
and insects were increased until they were satisfied. But 
when Israel sinned these blessings were withdrawn, by 
giving or sending no "latter rains." Yet God fulfilled 
his promises long after they became an idolatrous nation, 



138 RICH MAN WHO WAS A FOOL 

and finally God turned them over to Babylon (Eze. 21: 
24-27). But his promises yet are abundant, that he will 
increase their blessings in the same Land, when he brings 
them back again by Resurrection, from their Captivity 
in Death. 

c. "Brought forth plentifully," Represents, the won- 
derful productions of Canaan. II Chron. 17 :12 ; 32 :27-29 ; 
Mai. 3:10. 

These bounties were intended by God for their happi- 
ness, and lead them to extend them to those nations 
around them, so together they might increase their 
earthly enjoyments, and lead them to worship their 
bountiful Benefactor. But their selfishness led them to 
a desire to hoard it all for themselves. 

d. "And he thought within himself, saying, what shall 

I do because 1 have no room where to bestow my goods," 
Represents, their wealth and prosperity under Solomon's 
Reign. 11 Chron. 8 :l-8 ; 9 :l-6 ; Isa. 5 :l-7. 

Lnder King Solomon's Reign, the Nation of Israel was 
wonderfully blessed of God, and as a nation, they became 
the greatest in Population, and the Richest in wealth of 
all the Nations around them. God did this, to show them 
and the nations around them what he purposes to do for 
the world, as well as them, when he establishes his King- 
dom, in the Millennium — Resurrection. 

e. "And he said, this will I do." Represents, their Van- 
ity and Selfishness. Deut. 8:18-20; John 15:2; Rev. 18:14. 

This state or condition, led Israel as a whole to vain 
surmisings, Leisure and Bride. They sought to use their 
wealth to their own Pleasure and Debauchery, and for- 
got God their Benefactor. What a lesson for us as a 
Nation. 

f. "I will pull down my barns," Represents, the Revolt 
of the Ten Tribes under Rehoboam. 1 Kings 11 :30-33 ; 

II Chron. 10 :11-16 ; 12 :l-2, 14. 

The young men said to Rehoboam, "What portion have 
we in David"? Let us follow our own inclinations — 
"To thy tents, Oh! Israel." So they tore down "their 
barns." Solomon's Kingdoms (I Kings 12:10-20; II Sam. 
20:1-2). So selfishness and pride among God's people, 
now is seen everywhere, in fine costly Meeting Houses, 
and large Societies. These, they call God's Kingdom, 
and in them they bestow all their Follies — Confessions. 

g. "And build greater." Represents, their establishing 



RICH MAN WHO WAS A FOOL 139 

two in place of one Kingdom. II Chron. 11:3 11; Eze. 
37:15-20. 

So more Barns- Churches- Denominations were built, 
and their goods- Ceremonies and Confessions were 
therein practiced. Thej call these little Kingdoms God's 
Kingdoms in the hearts of each individual. When 'the 
heart is deceit fill above all things, and desperately 

wicked." 

h. "And there will 1 hestow all my bYuits, and my 
Goods," Represents, more room for the pleasures of sin 
for the season. II Chron. 32:23; Ecde. 2:7-11. 

And Israel not only rebelled against God, but against 
each other. Oh! what a lesson of caution tor the Lord's 
humble followers. The Churches have been fighting over 
their Creeds. Now they are wanting union among their 
members, but the Ministers as a body are against union, 
for it will throw most of them out of their jobs pas- 
torates. 

i. "And I will say to my Soul. Boul thon hast much 
goods laid up for many years, take thine ease. Bat, 
Drink and hi- Merry," Represents, by all this that "Eph- 
raim (God's professed people) is joined to his Idols, let 
him alone." Isa. 65:2-7j Hose. 1:16-19; Bagg. 2:18-19. 

Follow the History of Israel (both Bouses) from that 
date, and we will see that they took their "Ease, Ate and 
Drank" — went off with other nations in Idolatry ami 
sinful practices, until God declared "Ephraim was joined 
to his Idols, let him alone" ^llos. 4:17; 7:11 ; Khll \, And 
Judah, with Benjamin also has fallen with him, Hose. 
6:4, 10-11. 

"Soul take thine ease," Represents, the man talking 
or musing to himself; addressing himself — Soul reason- 
ing with and instructing Self. Here is the thought of 
what the Soul is. Then the question arises, What is the 
Soul? What is the True and Bible meaning of .Man Soul? 
God said to this "living Soul" he had just made. " Tin- 
day thou (Man Soul) eatest thereof thou (Man Soul) 
shalt die" (Gen. 2:17). "The Soul that sinneth, it shall 
die" (Eze. 18:4). "Every Soul that will not hear that 
Prophet, shall be destroyed from among the people." 
Acts 3:23. 

Is the Soul something that man possesses, or is it the 
man himself? Has man a Soul, or, is man himself a 
Soul? The answer to these questions are very impor- 



140 RICH MAN WHO WAS A FOOL 

tant in understanding ourselves, and our Lord's teach- 
ings; especially the Parables. Studying the Scriptures, 
Carefully, Prayerfully, and Critically from Genesis to 
Revelations, we find that God made Man a Soul, of the 
dust of the ground, and after he sinned he died, and 
decomposed, and "returned to the ground" again. When 
God "breathed in his nostrils the breath of Life, he 
became a living Soul." Hence before God "breathed in 
his nostrils" he (Man Soul) was a dead Soul (Gen. 2:7). 
"Body" in Lev. 21:11; Num. 6:6; 19:13; Hagg. 2:13, 
means Soul ; when correctly read it is Soul, and not 
Body. See an Analytical Concordance by Dr. Young. 

Our King James' translation says '"dead body." which 
if properly translated, would read "dead soul" for they 
are translated from the Hebrew word Nephesh. This 
Hebrew word Ntphesh is translated Soul in every other 
place in the Old Testament, which is not less than 457 
times. Nephesh in Hebrew is Psuche in Greek. Psuche 
is translated Soul 57 times in the New Testament, and 
41 times more it is translated Life, when it should have 
been translated Soul. When we use these passages con- 
taining 'Body" or "Life," we should substitute Soul 
for "body," and for "life." Then we get the correct 
Bible understanding of Soul. For Life is a principle, 
like electricity — air — power, and not a substance like 
Soul. If Life was a substance like the Soul, it would 
have weight, but it has not weight.. A dead man Soul 
weighs no less than before he died. 

Hence man is a Soul. Was born a Soul, lived a Soul, 
and died a Soul ; and in the Resurrection he will be 
raised a Soul. The animal part of the Soul is Flesh, Blood 
and Bones. The Mental is Mind. Will. Conscience and 
Intellect. Then God will give this Soul of each of the 
Race, the "Breath of Life" again, the same breath and 
power to breathe as at the first (Gen. 2:7), but that Life 
or Breath is expressed by a different Greek word. It 
then will be Zof. The Resurrection Soul will be given a 
Zoe Life, instead of a Nephesh Life. See an Analytical 
Concordance. 

The Soul is animal. See the same authority. All ani- 
mals that "breathe" are Souls. Land animals have five 
senses or less, but Man has seven senses, which distin- 
guish him above the Brute Animals. Man has the Five 
Senses that other animals have, and two others added, 



RICH MAN WHO WAS A FOOL 141 

namely Talkative Sense, and Judgment Sena*, Qui 

Lord always used tin- (ireek Zn< when lie spoke of tin- 
Sours Future Life, far be taught very little about the 
present Life, outside of his Parables, as well as in them. 

The Apostles always used Hie \vonl '/.in , when they 

spoke or wrote of the Future Life. Or in other words 
when they used /(/« for Life, they wave always speaking 

Of the Life Future. An. I they all used J'sthln, when 

speaking of this life. The words "Kternal" Life, and 
"Everlasting" Life, are descriptive ol /■<><■ and never 
of Psuche. You will find this fact invariably the case 
of our Lord and his Apostles in speaking of the Future. 
You will also see these Truths, and tin- Hebrew and State* 

words, \< plush, I'smln and /<» , by consulting Young's 

(Presbyterian) or Strong's (Methodist) Analytical Bible 
Concordance, a copy of which every Bible Christian stu- 
dent ought to own and study. It is batter for any one 
than to learn those Dead Languages? 
j. "God said, thou Fool." Represents, their Colli. s as 
were the cause id' the destruction of hot It Kingdoms. 
Deul. 28:49-52; tea. 39:3*&; Jer. od.VlT; Bab. 4:12. 

But God (Jehovah) rulets among the ehildren oi men. 
He finally gave both nations over to Babylon and her 
armies, until the Land had enjoyed or pasted in her Jubi- 
lee Sabbaths (11 Chron. 36:17; Dan. 9:2) ; 969 years had 
passed away in Canaan withoui a Jubilee (Lev. 25:1-7). 
Cod knew they never would observe the Land Real Jubi- 
lees, so he sent them to Babylon 70 years, that the Land 
might enjoy its full number of Jubilees, thai he purposed 

(in his plan of the Aires i to give their Land Rest 'Lev. 

25:8-18). Hence nineteen Jubilee Sabbath .wars were not 
observed while in their Land. And the other fifty-one 
(19+51=70), they could not observe since then. There- 
fore when these eycles are completed, the grand Jubilee 
Sabbath-year-rest, will be clue the Earth and Mankind. 
It will be the Everlasting Jubilee of Earth. "The Earth 
abideth forever" (Eccle. 1:4). Sin by that time will be 
destroyed in Glioma — the Second Death. 
k. "This night thy Soul (Psuohc) shall be required of 
thee." Represents, the End of Jewish favors in A. D. 70. 
Eze. 21:27-32: Amos 0:5-9: Matt. 24:27-30. 

This quotation. "This night thy Soul shall be required 
of thee" was fulfilled to Israel as a nation, in their over- 
throw by Titus' Roman Army. That was their death as 



142 RICH MAN WHO WAS A FOOL 

a nation. The Soul — Psuohe — Life of the Nation was 
taken from them. It was the Life that was "required 
of thee." Life being a principle, and if taken from the 
'Nation, or. from an individual Soul, leaves the Soul Dead, 
and will ever remain dead, unless it is restored. Accord- 
ing to many scriptures Israel's Nation will be restored 
in the Resurrection, and established in their Land. 
Israel's destruction typifies the World's Great Destruc- 
tion, that is coming upon its Physical and Moral "Order 
of Things," preceding the General Resurrection of the 
Race. II Pet. 3 :9-13. 

1. "Then whose shall these things he, which thou hast 
provided." Represents, their Riches are to he given to 
the Gentiles. Mai. 1 :11 ; Acts 13 :46 ; 18 :6 ; 22 :18 ; Rom. 
11:11: 

The Blessings of God, and their Promises, were turned 
over to the Gentile Converts who now humble themselves 
and become worthy of the offered Heavenly and Divine 
Blessings (Matt. 5:7; 25:34). After the Nation's Soul 
was required of them, Palestine beeame, and is still a 
barren wilderness. Now our duty as well as our privi- 
lege, is to seek an interest in that "Kingdom of God," and 
seek a Title to its Future Blessings. And all the blessings 
we need in this life Avill be "added" or given us. Matt. 
6:31-33. 

m. "So is he that layeth up treasure for himself, and is 
not rich toward God." Represents, that it is foolish to 
attempt to lav up treasures now for the Future Life. 
Psa. 37:16: Prov. 15:16; 16:8: T Tim. 6:6: Heb. 13:5. 

The thought is, if we spend all of our time for wealth 
or pleasures of this life, and seek to continually enjoy 
them, we rob ourselves of Future and Heavenly riches, 
and are poor towards God. "We are taught to take no 
undue thought for the things of this life. Trust in God, 
and he will take care of us. Vs. 28. 

These Earthly blessings are for all to reasonably enjoy 
in this life: and will be for the vast majority in the Life 
to come. Heavenly or higher blessings, such as the 
Divine Nature, which will be given to those only who 
seek in this life for Glory. Honor and Immortality (Psa. 
34:22: Rom. 2:7). This' High Galling Nature Blessings 
is offered to those whom the Lord our God shall call. 
Thev are called "The Elect." Hark! do you hear that 
Call? If you "hear a Call" (I Sam. 3:4-11), accept it. 



LORD'S RETURN FROM HIS MARRIAGE 143 

And then "Make your Calling and Election Sure" (If 
Pet. 1 :10). "Him that cometh unto me then I will in 
no wise east out. John 6:37. 



8th. THE PARABLE OF THE LORD'S RETURN FROM 
HIS MARRIAGE. Luke 12:32-48. 

Glossary. 

The scene of this Parable is laid in the Resurrection 
Age. Rome time soon after his Marriage, in Matt. 25: 
1-13. For our Lord's teachings before and after this 
Parable indicates, that his mind was on the work and 
Blessings to those in the Coming Dispensation, who live 
upright and Godly in this Dispensation. The Parable 
teaches the Doctrine of the Millenial Reign of Christ on 
1he Earth. Rev. 5:9-10. 

a. "The Little Flock." Represents, the Bride who be- 
came the Lamb's Wife. Tsa. 40 :11 : Micah 4:8; Matt 
25:10; Acts 20:20; Rev. 21 :9. 

This implies that the Lord Cod will lead the Little 
Flock, with his strong arm. And he will gather them 
as Lambs in his Arms, yea carry them in his Bosom. Thev 
are to inherit the "Marie" of the "Prize" in the King- 
dom. Possess it as a Gift. The Kingdom shall come to 
them (the Race) as at first — "the First Dominion" 
(Micah 4:8V Cod gave the Dominion of Earth first to 
the Race in Adam, when he was innocent, but Adam 
forfeited the Right; he ate the forbidden Fruit, and was 
driven out of it. to earn his bread "by the sweat of his 
brow." The Bride of Christ will be taken from his Body 
which was taken from men, and she will be made ready 
by a change like her Lord, to the Divine Nature She 
with her Lord, will return with him from their Marriage, 
and then they will give great Blessings to all the Race. 

b. "The Kingdom." Represents, the 1000 years reign 
on the Earth. Psa. 110:2; Rom. 5:21 ; TT Tim. 4:8: Rev. 
20:6. 

One thousand years of Probation, seems to be the Life 
time alloted to each man, in the Scriptures (Dent. 1:11; 
7:9: Psa. 84:10; 90:4; II Pet. 3:8V The time also to 
cleanse "the Heavens and Earth" of Evils, and establish 
the Kingdom of God. Satan will then be Bound, and 



144 LORD'S RETURN FROM HIS MARRIAGE 

Christ will then fully set up his Kingdom, and Rule for- 
ever in Righteousness. 

There are about one thousand years yet in God's Sev 
enth Creative Day — "His Sabbath" — Seventh Day (Gen. 
2 :l-2 ; Ex 20 :10 ; Heb. 4 :3-4) . The Question now 'is, Will 
the thousand years of Resurrection, and Christ's Reign, 
be in the Creative Rest Day of God, or, sometime in the 
future? Paul seems to say, "We shall enter into his 
(God's) Rest." If Paul meant what we or some think 
he did, the time is now "due" and at hand, "even at the 
Doors," since 1875. 

c. "His household" (Vs. 42), Represents, The Redeemed 
Race as a Familv. Gen. 12:1-3; Eze. 37:11-14: John 5: 
28-29; Acts 3:25; Eph. 2:19. 

His household refers more particularly to the Wife — 
Little Flock. And the Children born to her by special 
means (Psa. 149:2; Tsa. 66:7-12; 60:16). from the Resur- 
rection ("out from the dead," Phil. 3:10-11). These will 
be Christ's and Wife's "own household." This family 
of theirs, then Porn from, out from the Dead, will be 
on the Spiritual Plain, of the Free Grace Covenant, 
selected in this age, and born in the Resurrection age, 
under the Sarah Covenant (Gal. 4:26-27). His Household 
is on the Divine Nature Plain (IT Pet. 1 :4). Christ selects 
this family of theirs, principally from the Gentiles of 
this Age. 

Put He will have selected another Household of the 
Israelite Nation, Represented by Hagar and her Son (Gal. 
4:22-25). These are Children of the Law or Pond Cov- 
enant. These two "Households" have been "called" or 
selected under Two Covenants through Two Mediators — 
Aaron and Jesus Christ. In the Resurrection, these two 
families or "Households," one will have been "sealed" 
respectfully by the "Blood" of the Levitical Lambs (Lev. 
4:1-35), through Moses and Aaron; and one by the 
"Plood" of the Melchisedec Lamb — Jesus (John 1:29), 
through the Christ. Aaron and Christ will have been 
their Mediators in the Selection, in this Age. 

These "Households," will have the New Covenant of 
Jer. 31:31-34; Heb. 8:8-12, "written in their Hearts," 
and "then" they will need no Mediators, but will become 
Assistant Advocates with Aaron, and Christ, in Plessing 
all the other Families of the Earth. These two Mediators 



LORD'S RETURN FROM HIS MARRIAGE 145 

will lead the Risen Race, to "behold the Lamb of God 
who taketh away the Sin (Adamic) of the World." 

Then the world will be brought in Harmony with Right- 
eousness. And, they will constitute another Larger 
"Household," typified by Ketura and her Larger Family. 
This Family will be our Lord's Third Family (Psa. 45:16) 
Gen. 25:1-4). The Elagar and the Ketura "Households." 
tin* First and Third, will be on the Human or Earthly 
Plain. But this Parable refers particularly to the Second 
"Household" of the "Little Flock" The Wife taken 
from the Large Flock The Church. 

d. "Those Servants when He eometh," Represents, the 
True Church— The Body of Christ. Dan. 7:27; Rom. 6:17; 
Jude 14-15. 

It will be noticed iu verses 37-38, that the Lord here 
is teaching his disciples, now what will take place in 
"His Household" in the Kingdom, before his Marriage. 
Hence these teachings at that time apply not to his Wife 
(Little Flock), nor to the common people as subjects of 
His Kingdom, but, to the Servant Class "House of Ser- 
vants" (Heb.3 :5-6)— The Hagar Class. 

e. "That Servant," or Steward Represents, an Overseer 
of the "Servants." Gen. 18:18-19; Prov. 31:21; I Cor. 
6 :2-3. 

Thai Servant is occupying a place of special danger, 
as well as special privileges. The Servant here menl ioned 
is of the household of Moses and Aaron, and will be busy 
when our Lord is ready to he married; and will be blessed 
when the Lord returns therefrom. 

The 45th verse says. That servant may say iu his heart. 
my Lord delayeth his coming; implying, that his mar- 
riage will be long delayed, and comes as among the lasl 
work of that age. Then the Divine Household will he 
developed Last, though it came First in the Abrahamic 
Covenant. Sarah's Seed or Household was First in (i<>d*s 
original plan, but now it comes in Later or Last in that 
Plan. Our Lord realized this fact, when he said, "the 
First shall be Last, and the Last First." Mark 10:31; 
Luke 13:30. 

f. "The Marriage." Represents, the Union of Christ and 
his Bride. Isa, 62 :l-7 ; Jer. 31 :14-17 ; Matt. 25 :10. 

The Bride of Christ will be taken from the True Church, 
which is his Body. Similarly as Adam's bride was taken 
from his Body. A Bride before Marriage. A wife after ; 



146 LORD'S RETURN FROM HIS MARRIAGE 

and Mother after a child is born. A Bridegroom before 
marriage, a Husband after marriage, and a father after 
a child is born. So Jesus and his Little Flock, is Bride- 
groom and Bride (beginning in this life, and continuing 
in the next) until their Wedding Day. Then Husband 
and Wife until the fallen Angels are restored in harmony 
with God. And, then and thereafter, Father and Mother 
to all eternity. This applies to his "own Household" on 
the Heavenly Plain. The same principle holds good in his 
two other Families, on the Earthly Plains. To beget 
children on the Earthly Plains, they (Christ and his wife) 
must leave their Spiritual estate temporarily, and become 
human ; to accomplish the work of Re-generating the 
Race to life by proxy, i. e.. delegating the Power, as it 
were to Moses and David of the Law Covenant "House- 
hold," and to some Noble Christians of the Grace Cov- 
enant "Household," all to be accomplished in the Res- 
urrection Age. 

Thus Re-generating (restoring to perfection of Life) 
the Race to the "household" of the New Covenant (Jer. 
31:31-34; Heb. 8:8-12), through Faith and Obedience, 
unto the Laws of God ; being administered by the Two 
Mediators and Advocates. The Angels have had the 
power to appear or personate as human Beings, all down 
the past Ages. And Christ manifested his power in the 
same way before his Ascension. So it is reasonable and 
Scriptural to conclude, that, this God given power will 
be bestowed again in the Resurrection. 
g "The Lord." Represents, Christ — The Messiah. Psa. 
105:20-22; 110:1-3; Dan. 9:25-26; Matt. 25:10; Luke 24: 
34-35; John 4:25: Rom. 9:28; Eph. 6:10. 

The word Lord has a wide range of meaning in the 
Bible. Every Nation had its Lord, in the early history 
of the World. The Lord's were worshipped, and looked 
to. to help them to conquer or destroy, other nations and 
their Lords or Gods. None of these were considered the 
Creator of all things, but simply much greater than them- 
selves, and dwelt in some secret place above or below 
themselves, and could be called at any time of need (T 
Kings 18:26-28; Num. 23:18-22). But our Lord— God 
and Father of our Saviour, is Jehovah — The "I am that 
1 am" — Lord of Lords, and King of Kings. He is God 
the Father of the Lord of this Parable, 
h. The "Watching"' Represents, looking for Christ and 



LORD'S RETURN FROM HIS MARRIAGE 147 

his Wife returning- after their marriage. Psa. 63:4-7; 
Isa. 2] :8; Mark 13:33; Rev. 3:3. 

Many men pray and not watch. Watching is enjoined 
in life as well. Watching should precede prayer, and 
follow it. Watch the Scriptures t<> Bee if our wants are 
in accord with them, if they are not, it is useless to 
pray for those wants. Then, when we find our wants 
are in line with the Scriptures and our needs, Pray and 
Watch for an answer. Then it* we gel an answei with 
the want we need, well; and if we gel no answer, better; 
for it tries our patience, and makes us humble and 
dependent. 

Man\- good men are watching \'or our Lord's Advent. 
but this "watching" is not for that; bnt, for his return 
after his marriage in the Millennial Age. And this mar- 
riage cannot lake place until "'she hath made herself 

ready" in that age (Rev. 19:5-8 . For the Apostle John 
was carried in that spirit Land "Lord's day," where he 
said she must be made ready. Rev. 1 :10. 

The voice of the Greai Multitude, no doubl is the 

Church's voice, and as John was in the Spirit OB the 

Lord's day. being carried there the Resurrection day, 
he saw the Bride taken as a choice Class, from the large 
Class— "the greal multitude"— his Body Gen. 2:20-23; 
Rev. 21:19-27), and made ready at oner when the "mar- 
riage is come." Hence this "watching" and "Return" 
of our Lord, is not what we should be "watching" for 
now. 

The angel said to John, write aboul it and say. "blessed 
are they who are called unto the Marriage Supper of the 
Land)." This "call" especially will "then" be to those 
who are of the Spiritual Divine Class. We ought to heed 
the call in this life, and make ourselves ready for the 
"High Calling"- — the Church Class. If we make our- 
selves well fit for the "high calling" in this age, we may 
be fit for the Bride Class in that age. 
i "Make him Ruler over all." Represents, Rewards for 
faithfulness in Bible study, for a correct knowledge of 
its times and seasons. Psa. 19:8-11; Isa. 40:10: Matt. 
5 :11-12 ; 21-23 ; John 14 :l-3 ; Heb. 11 :5-6 ; Rev. 21 :24. 

But if this Servant or Class, look for his return to 
Earth, the wrong return, in this life, which return is not 
revealed, he will be disappointed and do evil, and lose 
his confidence, and begin to "beat" his fellows, and to 



148 FIVE IN ONE HOUSE 

eat and drink, and be drunken; he will lose his reward, 
and be portioned with the unbelievers — the world. 
j. "The Marriage Feast," Represents, Special Blessings 
for a special Class. Esther 1 :2-4 ; Ruth 2 :12 ; Matt. 22 :2-9. 
This Feast is for the Church. This class is represented 
in Psa. 45:14, as "her companions." Hence must be of 
the Church Class, from whence she was taken. But the 
Feast most likely will be extended to the Earthly Classes, 
and will thus become a part of the "Blessings to all the 
Families of the Earth"; as her Resurrection will not be 
as early as others, but more important and glorious. 
Hence First in importance and rank, though Last in time. 

9. THE PARABLE OF FIVE IN ONE HOUSE. Luke 
12 :49-53. 

This Glossary is Re-arranged. 

The scene of this Parabolical Illustration is laid in this 
the Gentile, or present Dispensation. It sets forth the 
Doctrine of Religious Truth, against or antagonistic to 
Religious Error, and cannot be Reconciled or compro- 
mised ; nor. Truth established in this dispensation, while 
the Curse of disobedience is on the Race. The Race must 
first pay the Death Penalty, and in the Resurrection Dis- 
pensation, we will all be made one by Christ's Righteous 
Rule, according to his prayer in John 17:11. The divis- 
ions (Churches, etc.) of this Age. is of the Evil One, and 
in accord with Our Lord's declaration in Matt. 10:34-36. 
And by Paul in Eph. 2:2:6:12. 

a. "Suppose ye that I am come to give Peace on Earth? 
I tell you nay; but rather Divisions." Represents, The 
Evil condition of the Present Evil World, and cannot be 
bettered until the "times of the Gentiles are fulfilled." 
Isa. 41 :1 ; Zech. 1 :21 ; Luke 21 :24. 

The very fact that Jesus here says Divisions would 
follow his coming this time into the world, implies that 
religious conflicts would continue (by God's permission) 
until he came again. And the world has been getting 
worse in religious divisions ever since he was put to 
death. Armies, and blood since have been shed for the 
Cause of Religion, and yet they have not rooted the Evil 
out. It will continue along in the Resurrection age, until 
the culmination of the last great "Trouble," spoken of by 
Daniel 12:1. 



FIVE IN ONE HOUSE 149 

The general tendency of opinion of the people was, 
that the Lord's coming, was to sel up his kingdom, and 
rule the world in Righteousness. And this thought 
brought al)out contentions and divisions, even liis Apos- 
tles not understanding him, struggled to get his promises 
of positions in the prospective Kingdom (Matt. 20:21). 
His Disciples, and the public expected the Kingdom to 
"immediately appear" (Luke 19:11), notwithstanding 
Ins oft declarations, that was not his time of the Kmu r 
dom, ami it was not at this coming. II.- must die and 
he raised again, to redeem the Race, this time. 

My "Kingdom" is not at tins coming (John 6:15; 
1.8:36). They all failed to see the object of this coming. 
That ho must bring all the Redeemed ones in his King 
dom. They all like him, must die the first Death, and 
be raised like him, to grace his Kingdom in the Resur 
rection Age. So the First pari of tins Parabolical lllus 
tration was spoken, to show his Disciples what they might 
expect to suffer with him, if they really wanted t<> reign 
with him. A lesson for us. to take the Cross, to get the 
Crown. 

b. "But 1 have a Baptism to he Baptized with, ami how 
am I straightened till it he accomplished." Represents, 
the manner of our Lord's Sufferings, Death and Resur- 
rection. Isa. 53:3-5; 1 Cor. 10:1-2; I Pet. 3:21. 

Our Lord's Baptism here refers to his sufferings, and 
Death, and Resurrection (Rom. 6:2-5). While he was in 
the Flesh, he was only a man like ourselves — sin excepted, 
and felt the pangs of cruel death, he must soon suffer 
tor the Race. It led him to cry out, "How am I straight- 
ened till it he accomplished." If lie was the Son of God 
at this time, he could not have suffered. But he was not, 
then, "the Son of God," hut was as he said, "the Son 
of Man. " In his resurrection he became the Son of God — 
Born from the Dead, from the begetting previouslv. of 
the Spirit of God (John 1:14-18; Luke 1 :26-32). While 
here Jesus was the "Son of Man" — Born of Woman, but 
not Begotten by an Earthly Man (Heb. 7:26). and thus 
he was separated from sinners. 

He was Baptized "in water" by John's baptism unto 
Repentance, yet he was not a sinner at the time, hut he 
was an Israelite, so he said, his baptism was to "fulfill all 
righteousness." But "I have, he says, a Baptism," but 
not a Baptism in Water, but "in Death" (Rom. 6:3-5). 



150 FIVE IN ONE HOUSE 

And it Avas "accomplished" when he died, buried and 
arose from the dead by the Father (Rom. 6:4). Hence 
this was "His Baptism" — A "suffering unto death." 
Burial. And Resurrection. Then his being baptized pre- 
viously "in water," "buried," was a Symbol or Type of 
his real "Baptism." Then he said, when he was refused 
by John. "Suffer it to be so now, for thus it becomes 
us to fulfill all Righteousness" (Matt. 3:15). 

"Even baptism now doth save us," Peter says (I Pet. 
3:21). So if we thus suffer with him, in "His Baptism." 
we shall also Reign with him in "His Kingdom." II Tim. 
2:12. 

The "Doctrine of Baptisms*' (Heb. 6:2) which is so 
plain and clear in the Scriptures; teaching its Mode, its 
Symbolism, its Materials and Importance, yet the Christ- 
ian world has been constantly at war on its Mode, and 
Significance (whither it is Dip or Immersing, or Pouring, 
or Sprinkling, the Individual or Candidate). So that 
Divisions have been racking the Lord's Professed Fol- 
lowers ever since Constantine the Roman Emperor (who 
established by Law. Sprinkling for Baptism), who was 
converted to the Christian Religion about 325 A. D. Now, 
who changed Baptism to Sprinkling, is the question. Is 
it Hie Lord's doings? or is it Satan's? Is the Lord the 
Author of Evil? (Amos 3:6). The Lord God afflicts for 
our good, and, afterward (in the resurrection time) he 
sends his Blessings to heal our wounds (Deut. 32:39-43; 
Eccle. 3:3; Hose. 6:1-2). In all of these references, and 
a host of others, is "I will heal" in the Future Life, all 
is plainly taught. , 

Now, the Lord God, is not the Author of Evil, but lie 
permits it, now, for our future, and Eternal Good. Then 
the question is: Will his ignorant followers suffer? The 
answer is yes. They shall be "beaten" with many or few 
stripes. Psa. 89:32; Prov. 17:10; 19:29; Luke 12:47-48. 
C. "I am come to send Fire on the earth ; and what will 
I. it' it he already kindled?" Represents, that true Re- 
ligion of the Cross of Christ, will bring bitter opposition, 
to all who teach it, even unto death. Isa. 3:8-9; Dan. 
9:26; Matt. 26:63. 

Our Lord meant to say., that "Trials awaited him." 
And his first Presence would bring them on him, and 
keep them upon him until his death. And then, on his 
True and Earnest followers until his second presence, 



FIVE IN ONE HOUSE 151 

when the Earth would be engulfed in Fire (Zeph. L:18j 
il Pet. 3:7). John the Baptist, said of Jesus, thai he 
would baptize the Israelite Nation "with Fire" (Matt. 
8:11). Meaning their Swift Destruction, when God's 
wrath was turned on in A. I). 70. So that Fire destroyed 
their Nation so they have had no national existence sine.-. 
It was a " Fire Bapl ism unto Deal h. " 

Our Lord and the Apostles often used the word "Fire" 

to represent quick destruction, sure destruction; utter 
and Eternal, and Final destruction. Thej used it as a 
Symbol of the Second Death — "Lake of Fire." But they 
never used Fire as a symbol of the Firsl Death — the 
At In in ic Death. In this parable Jesus used "Fire" as a 
Symbol of the Second Death, and said, "What will I. if 
it be already kindled.'" It is "already kindled" against 
some of his professed followers now those who "sin 
againsl the Boly Spirit." Of course, those who are wil- 
fully unreconciled to Cod's laws, in this lite, will most 
naturally be wilfully disobedient, in the Lit'.- to Come. So 
the Second Death Eternal Fire, is "already kindled" 
on them. 

"It is a fearful thing to fall into the hands of the 
living God," even in this Life, and much worse to commit 
the Unpardonable Sin, in this Life. The Penalty for this 
sin. is the Second Death Eternal Death (Heb. 6:4-6; 
10:26-27). <M course the Second Death cannot be inflicted 
until we have been Resurrected from the Firsl Death. 
Hence this "Fire" is already kindled since Our Lord said 
it. and is ready to burn when the match or firebrand is 

lighted. 

d. "For, from henceforth there shall \<>- Five in one 
house divided." Represents, that God's Future Kingdom, 
now ("house divided" in Symbol) is in the hands of the 
fallen Gentile Race at this time on. and Ruled l>v Hie 
Prince of Darkness. .Matt. 10:16; Luke 10:3; 1 Let. 5 :>-l. 
Our Lord's thought of his Father's Plan of the Fall 
and Redemption; from the Old Testament Scriptures, 
led him to see far into the Future, ami to declare from 
his time "henceforth," his mission was to die, and be 
raised again for the Race, and not at this time, to convert 
the Race, or bring it into harmony with himself, nor with 
one another. But there Avould be "Five in one house 
divided against one another.'' He knew Divisions would 
surely come and not advance the Truths of his Mission. 



152 FIVE IN ONE HOUSE 

or the Union of his People, in this dispensation while he 
was away procuring "his Kingdom" (Luke 19:12-17). 
And he told them so here. 

A family consists of about Five persons, on an average 
Father aud Mother, Son and Daughter, and Daughter- 
m-Law (Son's Wife). Nothing is said about the Daugh- 
ter's being married, or getting ready to be. If she mar- 
ries she goes with her bridegroom. Statistics all down 
the course of time, shows that one-fifth as many Families 
are in the world as there are population. But our Lord 
had in his mind a greater theme than earthly families. 
So he illustrated it by a natural Family of the earth, 
what his Father would do, eventually in his Redemptive 
Plan, with all the Families of the Earth. 

The word "for" at the beginning of this Parabolical 
illustration, gives the reason of the statements, in the 
three preceding verses — 49, 50 and 51. History of the 
Christian Religion of our Lord, since his first Advent, 
shows that Divisions have constantly wrecked the Christ- 
ian Families and their Churches. Papacy for a 1000 years 
held the Masses of the Race together in one body or 
Family, by the Iron Rule of Roman soldiery, and the 
inquisition, to fulfill the word of the Lord, in Papacy's 
Millennium. Since then — the "Dark Ages," Divisions have 
sprung up as Mushrooms, and today they are counted 
by the hundreds. At the same time, each new organiza- 
tion claims to be the True Church, and constantly preaches 
"Church Union," in the face of our Lord's counter dec- 
larations in this Parable and his other Teachings. 

Every prominent Denomination is trying their utmost 
to bring about Church Unity. Each believing, and often 
teach, that union can be effected, if all others would 
drop their peculiarities and adopt Ours. In the Author's 
own town. Long Beach, Southern California, a city of 
25,000 inhabitants, a town that was only a sheep ranch 
in the nineties of the last century, has in it about twenty- 
five regularly organized churches or Christian societies. 
All and each claiming to be the True Church. 

The Author recently attended the Evangelistic services 
of three weeks (evenings) of the Church of the A. Camp- 
belite persuasion. A church of no mean reputation. The 
pastor was earnest and very zealous and ably presented 
arguments and theories backed up by many scriptures 
(he sincerely thought) to prove to his large congregation 



— - 



FIVE IN ONE HOUSE 153 

(mostly his own members), the only, and true Scriptural 
way for Christian Union; which was by adopting the 
Tenets of the Christian Church. He believed it and 
said it was why he identified himself with thai Church. 
lie said they had the Bible name, the Bible Baptism, the 
Bible Communion, and the Bible Organization. He thought 
it was the easiest and only way for christian Union 

His position was Logical and Reasonable; and all 
Christians could unite on this Theory, it' the Evil One 
can he kept oil', and God would not interfere with his 
Word. Bu1 such a Union would he contrary to the Teach- 
ings of Jesus in this parable (sec verses 49-53) ; or any 

other teachings of his, and the Apostles. True our Lord 

Prayed to his Father, to keep his followers through (in) 
his Father's Name, "that they may be one as we" (John 
17:11). He prayed the Father t<> •"keep them," and the 
Lord God has keen "keeping" his true Ones, and will 
keep them until the Day of Redemption. This "keeping" 
is an individual care, and not a collective one. Blessed 
Care! "Cast all your care upon him. for he eareth for 
you." "Humble yourselves therefore under the Mighty 
hand of God, that he may exalt you in 'Due Time'." 
I Pet. 5 :6-7. 

Paul asks if Christ was "divided!" and then says, he 
and some others "were for Christ." And then blames 
the Corinthians for Divisions, as he had heard some 
"were for Apollos, " some for "Cephas" and some for 
"Paul" (I Cor. 1:11-13). Paid holds there is no Division 
in Christ, but it is wicked for Christians to have "Divis- 
ions." 

e. "Three against Two. and Two against Three." Rep- 
resents, the Son and Daughter, and Daughter-in-Law, 
against Father and Mother. The Mother is the Mother- 
in-Law of the Son's Wife — "house divided." Gen. 16 :12 ; 
Deut. 4:14; Hose. 10:2. 

Idolatry, Witchcraft, and the Kingdom of Demons, are 
against God and his Coming Kingdom. The Son here 
represents, the Anti-Christ (I John 2:18-22)— the Man 
of Sin— The "Son of Perdition" (II Thess. 2:3). The 
Daughter represents Protestantism — The Offspring of 
Anti-Christ (Rev. 17:5; II Thess. 2:7). The Daughter- 
in-Law Represents, Churchanity — Denominationalism (I 
Thess. 5 :3 ) . All these isms are against the ' ' Father, ' ' who 
represents the Early Father's Faith. And the "Mother" 



154 FIVE IN ONE HOUSE 

represents the Early Church, of the Fathers, in this Dis- 
pensation. After the Early Church died, their offspring 
— Papacy and Protestantism — ' ' Son and Daughter, ' ' ruled 
the "House" with terrible contentions — Inquisitions and 
Sufferings, and Death. All for Religion. Thinking they 
were doing God's Service. Rom. 1:25. , 

When the "Son" married (united) with the Daughter 
— Protestantism, she became the Daughter-in-Law. Her 
contention with her Mother-in-Law God's Claimed King- 
dom, it has given her by birth, all the Religious Denom 
inations we have in the world today. These all, with 
more or less "zeal" (Acts 22:3-4; Rom. 10:2) ; but "not 
according to knowledge," are contending for the Truth 
as they each see it, through the Glasses of their Chureh 
Creeds. 

God does bless them temporally, though they are not 
half right, and, they are doing some good in the world. 
Far better to have these Sects than to have no Claimed 
Christianity in the world. Each will lose the Church's 
Reward, having received the "Grace of God in vain." 
Matt. 10:41-42; Rom. 4:4; I Cor. 9:17; I Tim. 5:18. 

f. "The Father shall he divided against the Son, and 
the Son against the Father," Represents, God against 
Anti-Christ, the Man of Sin — The Son of Perdition, and 
vice versa. Psa. 27 :2 ; Matt. 10 :23 ; Acts 2 :35. 

This conflict is going on yet, as Jesus predicted. With- 
out this conflict, the Bible would have no place in the 
Minds of Men today. This conflict has given the Christ- 
ian world many Translations of the Bible, which would 
not have been, if it was not for this "sword." The many 
Concordances and other "Bible helps," ought to lead 
us all to a better understanding of God's Purposes, than 
we do have. It is lamentable: with the general education 
we have today, that so many persons depend on their 
Preacher or Sunday School Teachers and Church for their 
"knowledge" of God's Truths. 

g. "The Mother against the Daughter, and the Daugh- 
ter against the Mother." Represents, the conflict still 
raging between Roman Catholic Creeds and Protestant 
Creeds. Isa. 50 :1 ; Hose. 2 :2 ; Micah 7 :6. 

It will be noted, the Daughter claims that She is the 
Kingdom of God. The Daughter is Protestantism — the 
Episcopal Church. And her true Mother, according to 
History, is the Roman Catholic Church, and not the 



AGREEING WITH THY ADVERSARY 155 

Church of the Early Fathers and the Apostles, as that 
Church claims. And her claims onlj go back to the 
Emperor Constantine 's time, .'>-!"> A. I). When be became 
;i Convert to Christianity, and introduced Pagan and 
Grecian Religions into Christianity, and "Leavened" the 
whole Church I Matt. 13 :33 . then she became the Mother 
of all the ( 'reels of ( ihristendom, through ber Daughter's 
Episcopacy. 

h. "The Mother-in-Law, against her Daughter-in-Law, 
and the Daughter-in-Law against her Mother-in-Law." 
Represents, True or Bible Christianity, againsl False and 
Bible Churchanity. Acts 15:5; II Tim. 4:3 j II Pet. 2:1-3. 
The same con f lid is going on between these parties as 
of former times. The worldly wise of our Church Teach- 
ers today say, "Don'1 search or argue <>n the Scriptures; 
it makes contention, and had feeling, but keep the Bible 
in tin- background. Let our salaried Ministers do our 
thinking and interpreting, in the Pulpits, [f we argue 
our Church differences from the Bible, it will hinder 
Church Union, and. the "Confederacy*' of our Churches 
cannot he accomplished. For, everybody is interested in 
Church Unity, in order to stop the organization of more 
Churches. What does God say to Isaiah, how he should 
preach) (Isa. 8:11-15), and to Paul how they should 
preach. Gal. 2:4-9. 



10. THE PARABLE OF THE AGREEING WITH THY 
ADVERSARY. Luke 12:58-59 

Glossary. 

The scene of tins Parable is Laid in the Jewish, unto 
the Millennial Dispensations. The Doctrine of Quick Decis- 
ion, showing the severity of the Mosaic Law. The Letter 
of the Law must be obeyed, "which killeth." The Par- 
able illustrates the rigid aud final work of the Millennial 
Kingdom. I Kings 8 :51 ; Jer. 11 :3-5 ; Rev. 2 :27 ; 12:5. 
a. "When thou goest with thine Adversary." Represents, 
Satan the Adversary. Job. 1 :6-8 ; 2 :6-7 ; Zech. 3 .1-2 ; Matt. 
5:25; I Tim. 5:14. 

Satan as we have shown, was once an Angel of Light, 
that is he was Lucifer. "Son of the Morning." One of 
the Three Arch Angels. He was at the head — "Son of 
the Morning." The three were Lucifer (Psa. 14:12); 



156 AGREEING WITH THY ADVERSARY 

Michael (Dan. 10:13; 12:1), and Gabriel (Luke 1:19-26). 
Gabriel's work is in the Future. Michael "humbled him- 
self" and thus became the "Son of God," the elevation 
to the Divine Nature, like God himself. While Lucifer 
through Pride, fell to the Lowest position of Earth — 
Tartaros — Hell. God giving him, with all Angels, the 
power to transform into Brute Beasts, or Animal Man. 
He thus appeared to Eve as a Serpent, and through the 
Serpent, tempted her, and ruined as it were the whole 
Race (Gen. 3:1-13). Through Pride he hoped he could 
rule the Race. And he has ruled it for over six thousand 
years. And the Race as a whole is in a sorry Plight. 

He appeared to Job as a Man, and treated him shame- 
fully with Boils (Job 2:1-8). He appeared to Isaiah as 
a Morning Star of a great King — like the King of Baby- 
lon. Isaiah in vision saw him fall to the Earth (Isa. 
14:12). All this in Pride, that he might some day rule 
the nations. Our Lord says, he "saw Satan fall as Light- 
ning from Heaven" (Luke 10:18). Satan appeared to 
Ezekiel as an "Image of Jealousy," and corrupted the 
Leaders of the Israelites as a Nation (Eze. 8:5-17). He 
appeared to Daniel as the Prince of Persia (Dan. 10:13, 
20-21). He has always been Prince of the Fallen Race. 

Jesus and the Apostles always recognized him as a 
Prince (Matt, 9:34; John 12:31; 14:30; Eph. 2:2). He 
appeared in a vision to John and Isaiah as a Dragon or 
Sea Serpent (Isa. 27:1; Rev. 12:3-9; 13:2-11; 20:2). 
Through his influence many have been deceived by him, 
of men and angels. But there is hope of reformation held 
out to men and angels. If they are not all reformed in 
the "day of the Resurrection of the just," some with 
Lucifer — Satan — will be destroyed in "the Lake of Fire 
and Brimstone" — the Second Death. 

The Second Archangel, Michael, became Jesus, "the 
Son of Man," and died with the Race, as one of the 
Princes (Psa. 82:6-7; Dan. 10:21; 12:1). And Atoned, 
or covered our sins in death until the Resurrection. Then 
he arose for our justification to Life. Thus he broke the 
"Bars of Death," so at the proper time he will redeem 
or rescue the Race from the Grave to life again (Dan. 
12 :1 ; Jude 9 ; Rev. 12 :7) . The Third Archangel, Gabriel, 
had, and yet will have, a great mission to perform also. 
He was sent to Daniel to encourage him (Dan. 8 :16 ; 9 :21). 
And to Elizabeth, the Mother of John the Baptist, and to 



AGREEING WITH THY ADVERSARY 157 

Mary, the Mother of Jesus, who is to be the Christ, when 
he Redeems the Race from their sins by tlie Resurrection 
(Luke 1:19-26). Christ Ransomed the Race when he 
died, and will Redeem them by the Resurrection. 

These Three Archangels Rule the Spirit Beings called 
Angels (two Classes — Holy Angels, and Fallen Angels) ; 
and Rule the Race. Tn the Consummation of all things, 
after the thousand year Age, Satan, the wicked (unre- 
claimed) Angels, and, unreclaimed Men, will be De- 
stroyed in the Second Death. No indications in the 
Scriptures show, that Women will be destroyed in the 
Second Death. Men alone are responsible for Disobedi- 
ence to the Laws of Cod. and His Son- -the Lord Jesus 
Christ. Women like Eve, are in the Transgression, by 
Satan's Deceptions. Rut Man musl Bear their Condem- 
nation, because Man was "not Deceived." And when 
he — Satan — is Destroyed (Gen. 3:15), she will he for- 
given, for her sin was not wilful, because she was "de- 
ceived" by Mother Eve. All willful sinners with Satan 
will he Destroyed. 

b. "To the Magistrate." Represents, Cod The Magistrate. 
Cen. 18:25: Judges 11:27; Psa. 50:6; 82:8; Isa. 33:22; 
Heh. 12:23. 

Satan — the "Adversary" — who brought so much mis- 
ery, suffering and death in the world, did it by Cod's 
permission, when he deceived Eve. Cod was not ignorant 
of Satan's act. Cod allowed the Serpent to do it, or it 
would not have been done. Tt was done as God had 
Purposed it by Permission. His Plan was previously laid 
for Mankind to be Born into Sin. and go into Death, that 
he might bring them out of Death, through the merits 
of his "Only Begotten Son's" Death and Resurrection ; 
so that his Wisdom and Power and Love and Mercy, 
might be made known to all Tntellierent Beings. Angels 
and Seraphims, etc.. throughout the Universe. 

c. "As thou art in the way." Represents, by "the "Wav," 
Life— this Evil Life (Psucke— Soul Life). Cen. 3:24 ■ Psa. 
2 :12 ; 39 :1 ; Isa. 40 :3 ; Matt. 7 :14 ; 16 :25 : John 3 :36 ; Rev. 
15:3-4. 

This dispensation Life is the beginning of Existence of 
the human Race, except Jesus. But. the Race is destined 
in Cod's Plan of the Dispensations, to have another Life 
by Resurrection. Death represented by the River Jordan. 
lies between this Psuche Life, and the Resurrection Zoe 



158 AGREEING WITH THY ADVERSARY 

Life. But as Death does not measure Time, Adam's long 
time in Death, and the last person who dies; this person's 
short Time in Death, are apparently the same Time to 
each. But the Zoe Death — the Second Death, which is 
beyond the Resurrection Life, will be eternal Death. The 
few who go into the Second Death, will be the incorrig- 
ibly wicked. Those who will (and it depends on their 
will) not reform, under the thousand years' Judgment- 
Trial, of the Kingdom of God, they will arise no more. 
That Death is Eternal. 

d. "Lest he hale thee to the Judge," Represents, by 
' ' Judge. ' ' Christ Jesus. Psa, 9 :8 ; Isa. 11 :2-5 ; John 5 :22 ; 
Acts 10:42; 17:31; Tl Tim. 4:1. 

The Scriptures declare in some places that Jesus Christ 
is not the judge of the world of Mankind. And in other 
places that he will judge the world — a real contradiction, 
and yet it is not a contradiction. Our Lord has Two 
Advents, and the First which is passed, he came not then 
to Judge the world, but to die for it, and to rise it again, 
to get the world Race out of the Prison house of Death. 
Such is the meaning of Isa. 11 :2-5 ; Luke 9 :56 ; John 3 :17 ; 
1 Tim. 2 :6 ; I John 4 :14. 

But when our Lord comes the second time, "without 
sin unto salvation" (that is, come to give the Race a 
"Salvation" by Resurrection), he will then take on his 
great Power and reign in Judgment. These Scriptures, 
and many others say it. Psa. 9:8; John 5:22; Acts 10:42, 
17:31; TT Tim. 4:1 ; Rev. 12:5; 19:11-16. 

e. "And the Judge deliver thee to the officer." Repre- 
sents, by the Officer, Divine Justice — the Righteousness 
of Cod 's Sovereignty. Isa. 9 :7 ; Rom. 4 :25 ; 5:18; II Thess. 

1:5; Jas. 2:13. 

First Justice, then Mercy. Justice is the Integrity of 
God's Throne. Justice is satisfied when the sinner is 
Dead. Then when the sinner is dead, Mercy steps in 
with the Ransom Price — The Death of the Just One, to 
pay for the Redemption of the sinner out of Death. The 
Risen Christ has Purchased the Dead Race, and then, 
takes the Dead Race, and brings it to Life, and then, 
bestows on it the Blessings promised to Abraham. 

When our Lord purchased the Race by his Death and 
Resurrection, he turned it all over to Divine Justice, 
except the "Great Multitude" (Rev. 14:1-5). From these 
he has been electing or selecting "whosoever will" for the 






AGREEING WITH THY ADVERSARY 159 

purpose of a "Body" Guard, to whom he will give the 
Divine Nature like himself, so as to have them assist him 
in the "Restitution" Blessings for all the Families of 

the Earth (Acts 3:24-26). But a Rans for all in Due 

Time. I Tim. 2:6. 

f. "And the Officer east thee into Prison," Represents, 
by "Prison" the First Death. Psa. 69:33; 142:7; tea. 
42:7; Eph. 4:9 10; I Pet. 3:18. 

This Death is a Prison in which the Race is put. to be 
released when Justice is satisfied. The Scriptures — the 
Old Testament thus represents the death state, or con- 
dition of the Race, to be released when a Ransom (a 
"Life for a Life'") is found and paid. So our Lord gave 

his Perfect Life for Adam's Imperfect Life "Life for 

Life," thus purchased the whole Race. Bui the whole 
Race is now still in Death. The Wu Testament Scrip- 
tures represent this death as a "Sleep." t<> be awakened 
from it in the Resurrection morning. Chrisl so represented 
it (John 11:11-1.1). Paul also CI Cor. 15:51 ; I Thess.4:14). 

g. "I tell thee, thou shalt not depaii thence till thou 
hast paid (he very last mite." Represents, what may 
be expected wilhout Jesus' Redemption. E/e. 16:53-55; 
Zech. 9:11-12; Eph. 4:8-10. 

Christ, when Jesus, and in the Flesh was Human, and 
knew not as a man. if he could stand, and be able to 
overcome all the Trials that were necessary for him to 
endure and overcome, and was necessary to meet the 
demands of Divine Justice, and secure the release of the 
Dead Race. He thoughl of it so often and felt the weight 
of the burden ( Psa. 22 :1 ; Matt. 20 :22 ; 27 :46 ; Luke 12 :50 . 
Paul says he "Feared" and "offered up Supplications, 
and strong cryings and Tears." Heb. 5:7-9. 

So when Jesus spoke this Parable to the "people" 
(Gentiles, vs. 54), he had not yet had his Trial for their 
Salvation He told them they would not get out of this 
Prison, until they had paid the very last mite, which a 
Dead Race could never pay. But Jesus talked differently 
after his Resurrection (Matt. 28:16-20). It showed Hii- 
manity in his Nature. Note here, his commands were 
given after his Resurrection. Hence it applies also to 
his Apostles after their Resurrection. 



160 BARREN FIG TREE 

11. THE PARABLE OF THE BARREN FIG TREE. 

Luke 13:6-9. 

Glossary. 

The scene of this Parable is laid in the close of the 
Jewish Dispensation, since their return from Babylon, 
under Ezra and Nehemiah, before Christ 536 years, until 
they were cast out of God's favor in A. D. 36, and 
destroyed in A. D. 70. And it teaches the Doctrine that 
Calamities are controlled by the Prince of this Age — 
Satan — and not by God; while God controls the Time 
element of them. 

a. "A certain man," Represents, God. Isa. 38:20; Matt. 
15 :31 ; Rom. 8 :31 ; 11 :1 ; Gal. 4 :8-9. 

This "Man"— God— had a Vineyard (Isa. 5:1-10). In 
this Vineyard he planted a Fig Tree after his vines 
"brought forth sour grapes." He had this Vineyard 
planted in Grapes since the days of Moses, but had re- 
ceived no profits from his Grape Vines. 

b. "Had a Fig Tree." Represents, by this Tree, the 
Sanctuary of his own servants. I Kings, 4:25; Neh. 13:15; 
Prov. 27:18; Heb. 3:5; Jas. 3:12. 

Now he plants a Fig Tree, hoping to grow trees for 
Figs, to get some Profit, as his Vineyard has failed 536 
years. So he tries his Penitent People as Figs, after their 
Return from Babylonian Captivity, hoping to Redeem 
some profit from his wasted Vineyard (Isa. 5:5-6). But 
alas! the Fig Trees are like his Grape Vines — no good. 

c. "In his Vineyard," Represents, the Re-establishment 
of his sanctuarv in Jerusalem bv Ezra and Nehemiah. 
Ezra 6:1-5; Neh". 3:4-8; Eccle. 2:5-6; Amos 9:14-15. 

In this restored Vineyard of Figs, representing Zion 
under Ezra and Nehemiah. he expected (speaking after 
the manner of men) to get Good Figs; First Ripe Figs, 
but instead they were very "Naughty Figs" (Jer. 24 :l-3). 
What God planted was very choice trees, but by his ser- 
vants' neglect and disobedience, their Fruit was poor — 
wormy. So his share was "very naughty." So God had 
at last, to remove the Fig Trees. God sent Jeremiah to 
tell his People, he would remove them out of his sight, 
but not out forever. 

He gave them through Jeremiah, an emblem of two 
baskets of figs. The One, how they would have appeared 



BARREN FIG TREE 161 

if they had obeyed him, and the Other, how they did 
appear in their wickedness. The "evil figs which cannol 
be eaten," represents, the Nation of [srael at the time of 
Zedekiah their Last King, when, God in <i<»<; years before 
Christ, delivered them to Babylon (Jer. 24:8). And the 
(Jood Pigs, represented them, as he shall acknowledge 
them when after their resurrection (Eze. 37:11-14), 
"which I will do for their good" (Jer. 24:5-7). Sod's 
dealings with Israel, is a type of his dealings with man- 
kind in this Gentile Age. 

d. ''And he came and soughl fruil thereon," Represents, 
God looking for Obedience by his people [srael. Psa. 
1 :3; 104:1:5-14; Prov. 11 :30-31 ; Jer. 17:10. 

Then God sought obedience to his laws .-md Btatutes, 
in order to spread and establish his Kingdom in all the 
Earth. What did In- find, when he sent his Son? Disap- 
pointment, like as after he had planted his Vineyard to 
Grapes. 

e. "And found none." Represents, his servants' Dis- 
obedience and Hatred of his Son when he appeared. Psa 
1 :4-(i; Isa. 3:11; Hose. 9:10; Micah 7:10; .Mali. 21 :19-20. 

Here, instead of finding "Good Pigs," and an alum 
dance of them, he finds none. Fi>rs and Grapes were a 
sure crop every year in Palestine and never failed when 
well cultivated. Then, instead of "good grapes" (Isa. 
5:2). And now instead of " good figs," there are "none," 
"only leaves" (Matt. 21 :1!i-22>. Are we as the "Olive" 
(Rom. 11 :17-20), any better than the Fig or Grape? 

f. "Then said he unto the Dresser of his Vineyard" (of 
Fig Trees). Represents, by "He" and the "Dresser." 
God and Jesus. Gen. 2:15; Dent. 30:9; S. of Sol. 4:16: 
5:1; Heb. 6:7. 

When Jesus came among men. he came to this Fij? Vine- 
yard — The Jewish people — his own people; he became 
their "Dresser" (John 5:36; 9:4; 10:25. 32% But they 
as a people received him not (John 1:11). Vet a few 
of the Jews did receive him. "As many as did receive 
him, he — God — gave them Power to become the Sons 
of God." 

g. "Behold these Three years T come seeking fruit on 
this Fig Tree and find none." Represents, the three years 
of Jesus' ministry especiallv to this Fig Tree. Psa. 65: 
10-13; Isa. 56:12;' Luke 19:14; John 1:10-11. 

The Three years represents the three full years for 



162 BARREN FIG TREE 

crops of Figs, being the full years of Jesus' ministry 
among his Own people, trying to win them to receive 
his teachings, and himself as their Saviour. Not to make 
them his followers, as ministers are doing today, but, to 
believe he came to save them from the Sin of Unbelief. 
God the Father of our Lord Jesus Christ, would naturally 
expect "his own" People to receive his own Son, as the 
"Dresser." as Jesus spent his Earthly Life for their 
good, and even laid down his Life for them, but, they 
knew it not. 

h. "Cut it down, for why cumbereth it the ground," 
Represents, God's disappointment because of Unbelief and 
Disobedience. Deut. 20:20; Job. 14:7-10; Acts. 13:26. 

Because of their disobedience, and for three years Hat- 
red of the "Dresser," God ordered his "Dresser" Jesus 
to declare their "favor" of National Life ended, and their 
"House" (Fig Tree) left "desolate" unto them (Matt. 
23:37-39). Compare Tsa. 5:12-14. God's disappointment 
was not for ignorance on his part. He knew they would 
not obey. and. his Plan was, that his Son should thus 
come for their final good, and his own Glory Eternally. 
i. "And lie said unto him. Lord let it alone this year 
also," Represents, by "this year also," the time of Dan- 
iel's prophecy unto Cornelius' conversion, one half year 
to make Jesus' four vears, and Daniel's seventy vears. 
Deut. 28:30-40; Dan. 9:24; Matt. 10:5-6; Acts 3:26. 

So we note, that after all the Hatred the Jews mani- 
fested towards Jesus, even driving him out of the world 
I vineyard') by killing him, yet his love was so strong 
towards them that at the last moment Jesus prayed the 
Father to forgive them, for they knew not what they 
were doing (Luke 23:34V Then in his love for them, he 
instructed his Disciples to continue their Work of instruc- 
tion to the Jews only (Matt. 10:5). And. their work was 
continued only to the Jews, after his Resurrection and 
Ascension ; and until the Scriptures were fulfilled, that 
was spoken by Daniel the Prophet (Dan. 9:24-25). The 
"Messiah" was cut off in the "Midst of Daniel's Seven- 
tieth Week." and. the Three and a half years remaining 
after he was "cut off" (Crucified), reached to the Con- 
version of Cornelius, the First Convert of the Gentiles — 
October in 36 A. D. 

j. "Till I dig about it and dung it. and if it bear, well." 
Represents, by this. Moral Suasion, and Prophecy explain- 



BARREN FIG TREE 163 

ing until the ti >f Cornelius' Con version. Dan. 9 :24 27 ; 

Hal.. 3:2; Arts i:!:4(i-47. 

All these efforts that were [ > 1 1 1 forth by our Lord and 
his followers to help the Israelites t.. come into God's 
favor, was digging- about the Pig Tree, and "dunging it." 
Rut all this proved as ( iod expected, they refused to come 
in, and they treated the Disciples as they had treated the 
Lord. 

k. "And if not. t hen after t hat cut it down." Represents, 
The Removal or fall of the Pig Tree— Israel— Oct. A. D. 
TO. Isa. 14:12; .Mai. 1:11: Luke 21:24; Acts 14:27. 

"Then thou shall cut it down." and the Pig Tree was 
cut out of the Vineyard — Cast Off. and their promised 
Special Blessing was turned over to the Gentiles. Accord- 
ing to Paul, (iod at first tried a Wild Olive Tree, after 
Hie Pig Tree failed. Trying it now in this Age. And 
it is a Wild Gentile grafted into the Natural Olive Tree 
Israel's Promises that he Lost by unbelief ('Rom. 11:. 
21-22). Now. all Gentiles who come in. with Abraham's 

Faith, are grafted into the Natural Olive Stock Al.ra 
hamic Promises first, and will become partakers of the 
Richness of the Soil in the Vineyard '"partakers of the 
Divine Nature" II Pet. 1:4). and. of the Fatness (Truth) 
of the Natural Olive Tree. Rom. 11 :lS-27. 

Paul the Apostle to the Gentiles, urged his people Israel 
to come into the Truth — The Relief of Abraham, that 
they who did come in, was saved from being "Out Off." 
as Branches. TTis reasoning is. if the "casting off" of 
his people brings the Believing Gentiles in God's "favor" 
in this age; then, the Resurrection of the Dead, will 
bring all the Race in Covenant relation with God. And 
then. Grafting back the Natural Branches — his people 
Israel again, into the First Olive Stock, which is the 
Natural stock from which they had been "cut off" for 
the purpose of getting the Wild Olive Rranches in. i. e.. 
the Gentiles. Thus making Jews and Wild Gentiles, one 
Kingdom. Then, in the Resurrection Age. all the Race 
is brought "together in One. all things in Christ." Eph. 
1 :7-12. 

Then "together" all will be brought into God's Vine- 
yard; The Grape Vines; The Fig Trees, and the Olive 
Trees altogether one Vineyard Kingdom of God, and 
Kingdom of the Heavens — The United. Universal and 
Eternal Kingdom. Then in that Age, will be fulfilled, the 



164 LOOSED OX OR ASS TO DRINK 

Abrahainic Covenant (Genl2:l-3) — "In thee— (thy child- 
ren and children's children to the ages), and in thy Seed 
— ("Christ" and "the Church"), shall all the Families 
of the Earth be Blessed." Then after a thousand years 
of happiness, "whosoever will not hear (and believe) 
that Prophet (Christ and his Church), shall he destroyed 
from among the People" — in the Second Death. Acts 
3:23. 

Three Families will then appear in God's Kingdom — 
the Lord Christ's Kingdom. From Christ's Three "Wives, 
represented in the Three kinds of Fruit-bearing Vegeta- 
tion — Grape Vines — Sarah Covenant Class; Fig Trees — 
Hagar Covenant Class ; and Olive Trees — Keturah Cov- 
enant Class. All went down. Sour, Naughty and Barren, 
in this Age — Dispensation, to be restored in the next 
Millennial Dispensation, and obtain in the "Ages to 
Come." 



12. THE PARABLE OF THE LOOSED OX OR ASS 
TO DRINK. Luke 13:11-16. 

Epitome. 

This Parabolical teaching of our Lord, is laid in the 
Gentile Dispensation, and reaches into the Millennial Dis- 
pensation — Resurrection. The Millennial Age (1000 years) 
is a Sabbath. It is a part of God's Sabbath (Gen. 2:2-3). 
Jesus believing, that the Healing of the Race, would be 
done in the Millennium, so he done the most of his "heal- 
ing" on the week day Sabbath. Thus convincing the 
People, and bis Disciples especially, of the work of Heal- 
ing the Race, in his Second Presence — Perusia. It illus- 
trates the Doctrine of the Holy Sabbath Day. 
a. "Behold there was a woman." Represents, by Woman, 
the Christian Churches, established bv the Apostles. Prov. 
31:10: Isa. 54:5-8: Rom. 7:3-6; Rev! 1:20. 

This woman came into the synagogue where Jesus was 
teaching. He had just previouslv been teaching in Gal- 
ilee (See Matt. 19:1-2; Mark 10:1; John 11:1-54). This 
was only a few days before his Crucifixion. He walked 
no more publicly, but retired along the Jordan. Jordan 
typifying his Death. He now had given up all hold on 
this Life, and his teaching from now on were Prophet- 
ical. All teachings of his, after this time related to the 



LOOSED OX OR ASS TO DRINK 165 

Future Life the Resurrection Age. I [enee he healed this 
woman whom he met. It was done to represent to his 
Disciples what he would do in the hereafter, or resurrec- 
tion. Her case of Infirmity is parallel with the cases of 
Matt. 19:2, John 11:1-4, and with the Church ever Bince 
it fell sick in the hands of Papacy. 

b. *" Which had a Spirit of Infirmity." This represents 
Papacy's Doctrines of Heaver and Bell. Gen. 3:15; Dan. 
7:8-10; Rev. 17:(i-7. 

Her Infirmity was Physical, hut Papacy's Infirmity is 
Spiritual — an Antitype, ami represents spiritual evil, 
which Papacy practiced after the apostate Church became 
Papacy, about mid a. I). The Apostolic Church was 
nearly all right lor several centuries, lint Paul says, in 
the Church "iniquity began to work" in his daj II 

Thess. 2:7-8). But some centuries alter, it began to swell 

and Foment the christian Church. The then Christian 
Church — beginning to Pall away. First, forsook the Doc- 
trine, that Death was the Penalty of Sin. and she declared 
that all her adherents, when dying they only seemed to 
die. Instead of really dying, they went immediately to 
Heaven. And all others, when seeming to die. went at 
once to Hell of torment. It started the Infirmity abonl 
500 A. D., and it became a chronic Infirmity by 8(»<i A. D. 

c. "Eighteen years," Represents, Papacy's Millennium 
for a thousand years. Dan. 11:33-36; II Th.-ss. 'J:7-H'; 
1 John. 2:18. 

These eighteen years suggest eighteen hundred years. 
During that time She slowly introduced error into the 
Church, and also swayed public thought and opinion, on 
the doctrines of the Bible. Having had the Bible Trans- 
lated into Latin, a Language which the Common people 
could not understand, and they kept the Latin Bible 
strictly by Law. into the hands of the Clergy. From 8P0 
A. D., when Charplmagne took possession of Rome, he 
took most all the Property of Italy and Deeded it over to 
the Roman Pope's Papacy — the Authority of the Popes, 
held sway over the Land and Souls of Men, until these pos 
sessions were taken from Papacy again by Napoleon, the 
French Warrior; aud he had the Pope imprisoned iu 
A. D. 1799. Thus making 1000 years of the 1800 years, 
the Millennium of this Anti-Christ — Spiritual Infirmity 

d. "And was bowed together, and could in no wise lift 
up herself," Represents, the Effects of Papacy's Teach 



166 LOOSED OX OR ASS TO DRINK 

ings in the then Christian Church. Rom. 7 :23-25 ; ] Tim. 
1 :20 ; Rev. 2 :9. 

These words represent exactly the condition of the 
Christian Church under Papacy. She had in the time 
of Luther, taken some medicine, and was "holpen with 
a little help" (Dan. 11:33-35). And after him by many 
others. The condition of the present day Churches — 
children of the Harlot Papacy, are so "bowed down" 
with Priestcraft and the "Clergy," the churches — "In- 
firm" woman, they cannot "lift themselves up." The 
Ox, typifies Papacy, and the Ass Protestantism. They 
both are in a thirst for water of Truth. They both are 
"led out to drink" Brackish Water. The Doctrines of 
Roman Catholics today, and of Protestants are about 
the same. They both teach, and live on, the supposed 
Immortality of the Soul; and the Torments of Hell, and 
the Joys of Heaven in the Skies, until they in no wise 
can lift themselves up, and out of those false beliefs. 
Hut in the Presence — Parousia — of Our Lord, in the res- 
urrection morn, when he will lift them up by the Right 
Hand out of the Grave (Psa. 17 :7 ; 138 :7 ; Isa.'ll :13 ; Acts 
3:7), and then, up, up, up to the Perfect Health, and 
perfection of Being. It will he done through the pro- 
cesses of "Restitution," that is, to all who "will hear 
and believe him." as that Prophet. Acts 3:23. 

e. "Woman thou art loosed from thine Infirmity," Rep- 
resents, Christ's work in the Resurrection. John 11:25; 
I Cor. 15:20-23; Phil. 3:10-11. 

And not until then, will God's Common people (woman) 
be loosed from their Infirmities. When Christ lays his 
hands on the Christian Woman (so-called Churches), she 
will immediately be made straight, then she will glorify 
Cod. Luke 13:13. 

f. "'The Ruler answered with indignation, because that 
• lesus had healed on the Sabbath day." Represents, the 
Resurrection Dav as a Sabbath Day. Matt. 12:10-13; 
John 5 :6-9 ; 7 :22-23. 

This healing of the Woman was done on the Sabbath 
day. And the Ruler found fault, because Jesus violated 
the Sabbath. By this act on the Jewish Sabbath, Jesus 
showed, that he was the Lord of the Sabbath. Also showed 
by healing this Woman, that the apostate Church will be 
healed on the Millennial Sabbath day. 

g. "The Lord then answered him," Represents, the 



LOOSED OX OR ASS TO DRINK 167 

Killer as the Self Righteousness of Popes and Clergy all 
down this age. Jer. 23:lj Eze. 34:16-19; Rev. 2:9. 

Here the Objection of the Ruler suggests, thai Jesus 
believed, thai the Resurrection Day will he a Sabbath <>t' 
Sabbaths, when all the ills of Mankind will he cured. 

Ami another proof of this fact is. that, the Lord worked 

most of his cures on the .lews' Sabbath. All Faith Cures. 

Medicine Cures, are only the Christ inspiring Love- going 
out from his professed people (whether they know it nr 
no) for suffering Humanity. And there is good done to 
humanity oft times, hut you see it is not done without 
Tiles of Money. Jesus cured "without money and with- 
out price" (Isa. 55:1-2). Ami he and his co-laborers will 
heal the same way in the Resurrection Dispensation. Von 
ask. will there be any Sick or Lame then.' Certainly, 
(here will he. anyway of the Earthly classes, lor as the 
tree falls so it lieth." until the Resurrect ion. Most all 
people that die. die sick, or h\ aeei, hut al Calamity, ami 
will arise from death as they went down. 

h. •'Thou Hypocrite," Represents, Papacj 'a pretenses 
with her Heretics. Isa. 32:6; Acts 6:13-14; 1 Tim. 4:2. 

Our Lord pronounces the Ruler a Hypocrite, sugg< «1 ing 
the fact, that the whole Papacy Led their converts to 
believe their Errors, by fraudulent means. Many a Min- 
ister iii the Churches (if not all ministers) do not believe 
what they are obliged to Teach. They are under Oath, 
taken when they enter the Ministry, to Teach what their 
Church Creed says. And if it was not tor their Living, 
they would leave their Church, and come out on the 
Lord's Side. 

i. "Doth not each one of you, loose his Ox or his Ann." 
Represents, some of Papacy's subjects, as being led to 
the Inquisition. John 16:2; Acts 26 :9-10 ; 22 :5. 

And when any person would not believe in their Errors 
they led them to the Inquisition and Torture, thinking 
they were doing Cod's service. This Our Lord inferred 
by their readiness to break their Sabbath Day. with their 
kindness and obligation to their Brute Animals, that their 
"Beasts of Burden" might render more service — Salary. 
j. "And lead him away to watering." Represents, 
Papacy's "Bitter Waters'"' and Tortures. Psa. 55^2-14; 
Isa. 28:14-15; Matt. 10:16-23. 

They thus led their Heretics to Torture and even Death, 
in order to serve God, as they sincerely believed. 



168 LOOSED OX OR ASS TO DRINK 

k. "The Lord answering said," Represents, Christ in 
his Authority to Raise the Dead. Eze. 37 :12 ; John 5 :28 ; 
11 :25; Rev. 20:5. 

Jesus here proved he was serving God his Father, by' 
doing good on their Sabbath Day. Jesus worked on the 
Sabbath, because he is the "Lord of the Sabbath." His 
work here among the people, was mostly done on the 
Jewish Sabbath day. He said "Man was not made for 
the Sabbath," but the "Sabbath was made for Man" 
(Mark 2:27-28). In the Resurrection, he will most likely, 
abolish the Seventh Day Sabbath, and Establish the First 
day, as the Day of Rest and Worship (Mark 2:27-28). 
Dining the Millennium (1000 years), the Jews will be 
raised, to Set up their Sabbaths, with the rest of the Law 
Ceremonies, for an Object Lesson, for the Race of Man- 
kind to Study fJer. 17:24-27; Eze. 46:1-3). And Jesus 
will do good to all in His Sabbath Day. And he will 
commission his Servants as Assistants. 
1. "This woman being a Daughter of Abraham," Rep- 
resents, the nominal church has some Rights to the Abra- 
haraic Faith. Gen. 12:2-3; Psa. 72:17; Acts 3:25. 

The Woman being a Daughter of Abraham, proves the 
Church will be raised up, on the Abrahamic faith. And 
proves, that God is going to raise all the Dead. Abraham's 
Faith was in a resurrection of the Dead, every time he 
expressed his Faith. Heb. 11:7-10. 

m. "Whom Satan has bound," Represents, Satan's Con- 
trol over the Church. Job 1:11-12; Luke 22:3; I Thess. 
2:11-12. 

Popes and Clergy hold through Satan, the Christian 
Conscience, especially, of the Sabbatarians as they are 
called, up to the present time. Especially on the Sabbath 
Doctrines. 

n. "These eighteen years," Represents, Eighteen Cen- 
turies; a year for a century. Jer. 33:7-8; II Thess. 2:3-4. 

The Christian Conscience has been held by the Adver- 
sary on the Doctrine, which Day is the Sabbath day; for 
eighteen centuries, in place of eighteen years. See the 
Papal Persecutions. 

O. "Be loosed from this Bond on the Sabbath Day." 
Represents, that the Resurrection will be on the Sabbath 
Day— Lord's day. Ex. 20:8; Deut. 5:15; T Cor. 5:4-5. 

But the Christian Conscienceness and Fear, will be 
loosed when the "Due Time" comes. And that time 



CLOSED DOOR 169 

will be when the Dead will be all raised, so every and 
each individual can be reached, and the Lord's Kingdom 
be established, and the knowledge <>f the Lord's doings 
is spread over the Earth, as i he waters cover the sea. Lei 
us pray earnestly, "Thy Kingdom Come, tliy will be done 
on earth (then) as ii is | now i done in heaven." 

The Parable of the Mustard Seed (hake 13:18 19 is 
explained in Matthew's Parables, and the Parable of the 
Hidden Leaven (Luke 13:20-21) is explained in Mat- 
thew's Parables. 



14. THE PARABLE OF THE CLOSED DOOR. Luke 
13:23-30. 

Glossary. 

This Parabolical Teaching of our Lord is laid in this 
Dispensation, because it Silenced his Adversaries, as he 
directed the Parable straight to them, it sets forth the 
Doctrine, that slighted Favors, never return. 

a. "Then said one unto him.*' Represents, the .lews' 
actions, whose Favor for the 1 1 i «_r 1 1 Calling was "Due" 
and Slighted. Deut. 21:15-17; Bom. 9:13; II Tim. 1:10. 

When he — the One, eauie to Jesus and asked him, if 

there be "few or many saved'*.' Jesus gave him to 
understand that there will be different Salvations, for 
different Classes. There will be a special Class (only a 
"few") saved "to the uttermost," on a Divine Plain, like 
our Lord was saved, in "his Resurrection" (Rom. 6:5). 
This Class when thus saved, will he in the likeness of 
our Lord, Divine Creatures. They will he his ••Breth- 
ren." as indicated by verse 24. And all others fexe.pt 
the Incorrigibly wicked) will be saved on the Earthly 
Plain, as also indicated in verses 2S-2!i. 

b. "Are there few that be saved.'" Represents, thai Sal- 
vation was only for the Jews as vet. Deut. 4 :33-37 ; Amos 
3-2. 

The Special Salvation (I John 2:2; 4:10) is for a Few 
only. The Common Salvation is for the Many — for all 
the Families of the Earth (Acts 3:25) — a Salvation that 
gives the Race a Resurrection. The First Class, the few- 
are "begotten of God" (I John 5:18) and raised before 
"the Resurrection of the Just" (Luke 14:14). And the 
Secoud Class, is begotten and born by their parents in this 



170 CLOSED DOOR 

Life, and begotten and born again from tbeir — Christ, in 
the (New Covenant) before "the Resurrection of the 
Just. ' ' This Class is all the rest of the World. John 5 : 
25-29; Acts. 24:15; Col. 1:15-17. 

c. ' ' Strive to enter in at the Straight Gate, ' ' Represents, 
that the way to this higher — Divine Life, is very Limited. 
Matt, 7:13-14; John 7:33-34; 8:21; I Cor. 9:23-26; I Tim. 
2:5. i\i* 

The questioner — the Lawyer, seemed to share the com- 
mon belief of Israel, that "Salvation is only of the Jews" 
(John 4:22). hut Jesus instructed him to understand, 
that the "Few" would be saved by entering in at the 
Straight (difficult) and Narrow (limited as to means) 
way that is hard to find. And only those who are drawn 
thither by God himself, ever enter. 

"This way of Holiness" (Isa. 35:8-10), was open for 
the Jews only, to enter until the end of Daniel's "Seventy 
weeks" which ended A. D. 36. Since then, it is open for 
the Gentiles. 

d. "For many will seek to enter, and shall not be able." 
Represents, the majority who will "strive" to enter but 
cannot, for Satan. Ex. 33:19-20; Prov. 16:4; Rom. 9: 
16-22. 

The Call to enter this Narrow Way. was confined to 
the Jews only, until their time expired in 36 A. D. (Acts 
13 :46 ; 18 :6). Since 36 A. D. it is open wide and it will be 
open •"until the Fullness" — full number to make the 
( lunch Complete; taken from the Gentiles. Rom. 11:25. 

The "many" who "seek," and yet "are not able" to 
succeed, is because of Satan's devices, and the stupor, that 
God lias permitted to come over them, for some of his wise 
purposes, for the greater good to the greater number of 
the Race (Matt. 13:13-14; I Pet. 5:8-11). God is, in this 
Age only, calling out a people (the Church) for his name 
to bear, or be named by him. So they can "be like him," 
and be brethren with their Elder hrother Jesus. These 
are "the Called" through the Gate. 

e. "When once the Master," Represents, Christ as the 
Master of the Door. Matt, 22:16; Rom. 9:7-8; Gal. 4:4-7. 

The whole Christian World is seeking in a way to enter 
that Straight Gate, but only a few will find it (Matt. 7: 
13). All others are in the Broad Road that leadeth to 
Destruction — Second Death. The successful ones will 
not fully know it until the resurrection morn. The 



CLOSED DOOR 171 

"Way" is plainly "marked" in the scriptures, but the 
race must be run "all run" until death to seeore the 
Crown, and Like the Olympian Games, the Reward is given 
after the "run" is over. Bui Like Paul we 'run" in 
Hope; like Abraham, we 'run" by Faith; ami, we die in 
tliat Hope and Faith. Then Bay "I have kept the Faith, 
and finished my Course; henceforth there is Laid up for 
me a Ciown of Righteousness." The Earnest Ones have 
nevertheless God's Spirit bearing witness with their 
Spirits, that they die Ids dear Children (Bom. 8:16 17 
Trust in tin- Cord (tin- Gate Keeper) and be will not dis- 
appoint us. Bui open the Cat.- unto us. 

f. "Of the House is risen up." Represents, Cod's ap- 
pointed time in the Case of the dews as being aboul ended. 
Matt : 24:33-34; Rom. 9:4; Rev. 16:15. 

Then in October •'!•; A. D. to the .lews, the Gate or Door 

of Hope of the Sigh Calling was to end. When the Door 

for the dew closed. The same Door opened to the Gentile, 
and Cornelius being the First One invited to Enter. 

g. "And hath shut to the Door." Represents, the time 
of the call to the Divine Nature for the Soul, then closed 
to the dew. .Matt. 8:12, 24(43; Luke 11:7; Rev. ■ >:'X 

The Door to the High Calling, to Immortality, and the 
Divine Nature, to the Gentiles, at once opened, and Cor- 
nelius was the first one to enter that Si raighl < Late. This 
Door of hope of Immortality is yet wide open. And will 
be open until the Full Number God's private Number 

of the New Testament or Free Covenant Class to Come in 
(Rom. 11 :25). It will he a Definite Number for the Body 
of the Christ, known only to God. Then, in the Resurrec- 
tion, and his Second Presence [Parouria . he will raise up 
all these Dear Ones, and give them his Anastcuis — Resur- 
rection — "out from among dead Ones." (See Young's 
Concordance). And lie will give each a Crown of Right- 
eousness Divine (11 Tim. 4:8; Jas. 1:12). All others of 
the Resurrection, if they will then accept it, can inherit 
Eternal Life on a lower Plain. 

h. "And ye begin to stand without, and to knock at the 
door saying. Lord. Lord open to us," Represents, the 
Jews' disappointment, grief, and anxious pleadings, since 
that day to this. Matt. 23:37-38; Luke 18:34-39. 

In 70 A. D. the Jewish Nation fell, and the Door was 
shut against them as a Nation, and God "Blotted" his 
Peculiar People "out of his Sight," but not out of the 



172 CLOSED DOOR 

"Book of his Remembrance." Their Lamentations are 
still going up, "Lord, Lord, open unto us." Since then 
they are as a Nation, no more his people. Their only hope 
in this life, is, to forsake Judism, and become Gentiles. 
They being descendants of Abraham, they can claim, with 
the Race Abraham's blessing. Only a few come in "by 
the way of the Gentiles" (Rom. 3:9; Gal. 3:14, 22) 
through Jesus Christ. So they must "come in" through 
the Gentile Door. 

i. "He shall say, I know you not," Represents, God as 
hiding his Face from them as a nation, until the times 
of Restitution. Deut. 32:20; Isa. 64:7; Eze. 39:23; 'Acts 
3 :20-21. 

"T know you not" as a Nation. You will have to take 
your chances with the world's Blessings. The world's 
blessings will be, Equal Family Inheritance (Land Di- 
vision) of all the Earth. Eph. 1:18-20. 
j. "Thou hast taught in our streets," Represents, what 
Jesus did in their towns at his First Advent. Jer. 32:33; 
Matt. 7:29; I Thess. 4:9. 

This will be their cry in the Resurrection morn. They 
will "Remember" his good deeds to them here (Luke 16: 
25). They will "Repent" when they remember his good 
Deeds to them, no doubt. What a lesson for us. 
k. "1 know you not, depart from me," Represents, the 
Jews who hated him, and put him to death, thus have they 
sinned away their day of favor. Psa. 10:3-4; Jer. 8:7; 
John 9 :31. 

In the Resurrection, those, since A. D. 70, will come up, 
not as a Nation ; but, those Jews who died before that 
date, will come up a nation as they went down in A. D. 
70. Eccle. 11:3. 

1. "When ye shall see Abraham and Isaac and Jacob, 
and all the Prophets in the Kingdom of God (including 
the Kingdom of the Heavens), and you thrust out. And 
they shall come from the east, and from the west, and 
from the north, and from the south, and shall sit down 
in the Kingdom of God," Represents, the Earthly Phase 
of God 's Kingdom, with the Jews who crucified the Lord, 
without any special Favors. Esther 1:14; Isa. 60:12; 
Dan. 2:44; Matt. 26:64; Mark 14:62; Acts 7:39-40 

When the "Cast out" Jews — those who put Jesus to 
death, and their "Thrust out" Nation since A. D. 70 sees 
their Nation that previous to A. D. 70 are in the King- 



CLOSED DOOR 173 

dom of Heaven, they will Weep and .Mourn. < J o. 1 will 
then Pity them "as a father Pitieth liis Children." Pea. 

103:6-14; Isa. 25:8; Rev. 7:17; 21 :4. 

m. "In the Kingdom of <i<><l. ami yourselves casl out," 
Represents, a very possibility of losing even Earthly 
favors. Jer. 5:10, 18; Amos 9:8-9; Rev. 11 :18. 

At the time the Heavenly Divine <'lass is Developing, 
there will be two Classes obtained for the work of the 
coming Age. The Earthly (lass from the Jewish Nation, 
under the Law Covenant, typified by Hagar, ami her son 
Ishmael. Also typified by tin- Breast Plate of the High 
Priest. And a Divine (lass from the Gentile Nations, 
under the Grace (New) Testament Covenant, typified by 
Sarah and her Son Isaac (Gal. 4 :'J'J-.".l i. and lliis also 
Typified by the Breast Plate (being Double), for the work 
of establishing both Phases of the New Kingdom. Then 
from the Resurrection morn, these two Covenants will In- 
done away, for they "are waxed old, and ready to vanish 
away" (Heb. 8:13). Then, again, from this date, the New 
Covenant (Jer. 31:31), corroborated by Paul Heb B:8 
12), and Typified l>y Ketura, and her Children, will ob- 
tain until all men (not part of them) bu1 all are drawn 
into it. Then will he fulfilled, the Ahraliamie Covenant. 
Typified by the Robe of the High Priest, represented by 
Abraham's Three Wives, and all their children. Embrac- 
ing all the risen Families of Earth. 

The First Ahraliamie Covenant, and the Last \<"\ 
Covenant of the Resurrection Aire, will have had no Medi 
ators. because these Covenants are Unconditional. Put 
the other Two, represented by the Double Breast Plate. 
which was "added" to the Ephod. "because of transgres 
sion till the Seed should come" (Gal. 3:19), each had a 
Mediator. Aaron was Mediator by the Levitical Priest- 
hood, and Christ Jesus is Mediator by the Bfelcheaidec 
Priesthood (Heb. 7:12-17). These Two Mediators will 
have developed Two Seeds, wdio will be instrumental in 
bringing blessings to all the Families of the Earth. Zion 
and Jerusalem. Isa. 2:2-4. 

Abraham's First wife Sarah did not Bear him Children, 
"Seeds as of many," but "Seed" by promises. While his 
Last wife. Keturah bore him Children "Seeds." So his 
Last wife became first in the number of Children. "So 
are last which shall be first" to arise from the Dead. And 
Hagar's Child was his first-born, while Sarah's Child re- 



174 ASS OR OX IN A PIT 

ceived the Birthright. So the Last Child Isaac received 
the First Blessing (Gen. 25:1-7). "And the first" bless- 
ing promised, "shall he the last" blessing given. Luke 
13:30. 



15. THE PARABLE OF THE ASS OR OX IN A PIT. 

Luke 14:1-6. 

Glossary. 

The scene of this Parable is laid in the Gentile or 
present Dispensation, and is carried over into the Millen- 
nial, or Resurrection Dispensation. It sets forth the Doc- 
1rine of a Swelled or Dropsical Mind — Self Righteousness, 
concerning what should, and what should not be done 
on the Sabbath Day. For the Pharisees were strict Sab- 
hatarians. See second and third verses. 

a. "Which of you." Represents, self-conceited Leaders, 
all down the present dispensation. Matt. 22 :35 ; Luke 
7:30. 11:46. 

These words of Jesus had reference to Religious Lead- 
ers. No Profession has more temptations to selfishness, 
and self conceit than the Christian Ministry. Our Lord, 
and the Apostles left the ministry and the teachings of 
the Old Scriptures, and the New as well, when they died. 
to all converts to the New Faith Religion. The True 
Religion of Christ, inspires all alike, to do all the good 
possible, and help the Race as much as they can. 

The Faculty of Self Esteem is an excellent trait, and 
given by God to Man for a high and noble purpose, like 
.some other God-given attributes, and this should be used 
to elevate many others of our faculties of a lower grade, 
but, Sin and Satan have so perverted our sensibilities, 
that our Noblest t raits are blurred and blunted, and 
are more than half dead. But in the Resurrection age. 
our faculties will be Re-Generated, or made over (Titus 
3:4-7). Then, under the Reign of Christ's beneficent 
Government, this Faculty of Self-Esteem will be one 
of the best and safest Attributes to assist us in doing 
the most good, to the greatest number of people. Death 
pays the Sin Penalty, and Resurrection delivers us inno- 
cent from that Penalty. 

b. "Shall have an Ass or Ox." Represents, the Religious 
Organizations. Ass. the Roman Catholics, and the Ox, 
the Protestants. All later sects are their Offspring, and 



ASS OR OX IN A PIT 175 

not much of .1 jump either, tea. 1:3; Zech. 9:9; Rev. 
17:3-5. 

The Roman Catholic Church (and I speak with respecl i 
has always in the past persecuted in one way or another 
their children (all denominations), to try to hold them 
Loyal to their Beliefs. Tiny were zealous, and anxious 
so far as they thought they had the truth. And they <li<l 
what they thought was their duty 'for they accounted 
the Denominations around them Heretics (Titus 3:10 I I . 
and to the ('atholics they were rebellious to the Bstah 
lished Faith. They acted as far as they had the Light. 
The duty of all Mothers and Fathers, is to bring up their 
children in the tear and nurture of the Lord. The duty 
of parents is io do the besl they can in the Christian Light 
O-f their Day. What they lack and come short 'and that 

is a greal deal), will be all forgiven them in the Judg- 
ment Day (Matt. 12:32; Acts 17:31). That judgmenl is 
in the Resurrection, so plainly stated, as is seen in the 
two references, in .Matthew and Acts. 

Some Leaders, and it is evident to many, of all religious 
denomination. Roman and Protestant Ass and Ox I "lei " 

their cattle — "Clod's Heritage" (1 Pet. 5:2-3) : yea many 
such drive them so they both fall into the Pit. So today 
we sec (we wdio are outside Looking on) it to be the 
Cause of so many Divisions among professing Christians. 
Matt. 15:14; Luke 6:39; Rev. 3:17. 

c. "Fallen into a pit." Represents, by Pit — Death — 
Eternal if we are left in there. Psa. 30:3; Rom. 6:23; 
Rev. 9:1-2. 

The Pit here alluded to. is equivalent to Death 
II ail, s the Crave. The Hebrew word is Sheol. and is 
translated Pit sometimes, in the Old Testament, and there 
always means the Grave. There are many Pitfalls in 
Canaan, and their ('attic often fell into them, and soon 
perished if not rescued early. The Mosaic Law forbid 
(under the penalty of stoning to death) all manual labor 
on the Sabbath with few exceptions, and the misfortune 
of their Keasts of Burden was one of those exceptions. 

Canaan represents the Resurrection Life, and Pits there 
Represent the Second Death. And if any one fall acci- 
dentally into death then, (and no doubt some will acci- 
dentally), such then will be pulled out. For accidental 
death or Calamities will be cured, or raised to life again. 
But if any man (not woman) should then fall in "wil- 



176 ASS OR OX IN A PIT 

fully," because they prefer death (the Pit) rather than 
obey the Laws of Christ's Kingdom, they will never be 
pulled out. 

d. "Will not strait way pull him out," Represents, how 
Restoration or "Restitution of all things," will be saved 
to Life again. Isa. 35:1; Eze. 37:11-13; John 5:25-26. 

His hearers could not answer him a word to this reason- 
ing. So in Healing this Dropsical Person, convinced them 
he was the "Lord of the Sabbath" — the Messiah. Satan 
with his Fallen Angels are holding them to Evil; and the 
Mammon of this world, and their own convictions, hold 
them bound to Evil. 

Dropsy is a disease hard to cure. It consists of a collec- 
tion of water, unnaturally, in many parts of the body, 
and generally accompanies some fatal disease. The Mosaic 
Law does not mention it. But Leprosy it does. Leprosy 
is an incurable Disease. So God gave Moses a Law strictly 
governing Leprosy. Hence Leprosy being a deadly Dis- 
ease, must represent Depravity Sin, which is incurable, 
so all must die, for all have Leprosy Sin (Gen. 2:17; 3: 
16-19; I Cor. 15:21-23). And Dropsy, not so deadly, but 
in connection with another disease, is nearly as fatal. 
The first, Leprosy, is a mattery cutaneous disease on the 
skin; while the last, dropsy, is an unnatural collection of 
water, which forms under the skin, pregnated with the 
disease of which it is connected. Water being a Symbol 
of Truth, it represents the Word of God. hence the "Word 
of God" is impregnated with the Disease of Leprosy 
which "killeth." 

Hence Dropsy in this parable, must represent actual 
sins, which are curable, or forgivable; Sins we can repent 
of, and forsake, and God for Christ's sake can and will 
forgive us. But the "Sin" (John 1:29) which was com- 
mitted since Adam — "the sin unto death" (I John 5:16) 
cannot be repented of, as it is not curable. But it, Adamic 
Sin. is atoned (covered) in Christ. He paid this Debt-- 
Ransom ; and will Redeem all the Race from the Grave, 
after "the Resurrection of the Just" (Luke 14:14; 24-15; 
1 Cor. 15:21-22). Therefore this parable shows that all 
of the Lord's Followers in this life are more or less Drop- 
sical. Bloated with the "Leaven" of the Pharisees which 
is Hvpocricv (Luke 12:1; I Tim. 4:2). and yet we must 
all die the first death anyhow. 

e. "On the Sabbath Day," Represents, the first 1000 



ASS OR OX IN A PIT 177 

years of the Resurrection Dispensation. Dan. 2:18-23; 
44-45; II Pet. 3:8; Rev. 20:2 7. 

The Lord cured this Man on the Jewish Sabbath Day, 
which is a type of theMillennial Sabbath Daj . The thoughl 
Jesus wanted to impress (we think 1 on their minds is. 
"I do most of my 'mighty works' my miracles among 
yon on the Sabbath days, to show yon, in pari al Least, 
the kind of work in the Resurrection of the Just." For 
then the Power to do Miracles will be needed; the power 
will be restored to the Apostles, and to others, to the 
Old Worthies "Princes in all the Earth." This thousand 
3 ear Sabbath will be "a day" of Rest from Satan's Rule. 

The whole Resurrected world will have a Pari in it. 

Heb. 4 :•'» says: "As I swear in my wrath. Iliey shall not 

enter into my Rest." God said because of the Israelites' 
unbelief, they should no1 enter, bnl implying the world 
would enter into His Rest. Now God's day of Rest, has. 
about one thousand years yet. And if the world is to 
enter it, and get their rest in it, they must arise soon. 
For God's Creative Sabbath began after Adam was ere 
ated. And God "then" began to rest. Allowing God's 
Creative Hays to be 7000 years each, his day of rest is 
7000 years, and will end in 2874, for the fiOOf) years of 
it ended in 1874 (Heb. 4:4-6. n V See the Chronological 
Chart of this Book. 

The week Sabbath, every seventh day, was given to the 
Israelites, when they came out of Egypt, and was part 
of their Typical Law (Ex. 1653; 20:10-11). Cod Sanc- 
tified — set it apart to them, that seventh day. when he 
began sending- them Manna (Ex. 16:15), and. from the 
beginning of sending them Food in the Wilderness, beg-an 
their reckoning for their Special Sabbath, or Day of Rest. 
This Rest day was a Typical Sabbath to them, and to 
to elevate, many others of our faculties, of a baser, or 
them only of all the Families of the Earth. The other 
Nations will get their day of Rest in the Resurrection 
Age. "Today if you will hear his voice (concerning this 
Day of Rest), harden not your hearts" (Vs. 7). All other 
nations, and individuals, have no Sabbath allowed them 
in the Bible, but they are commanded, and should be 
looking for a Resurrection Sabbath Day (Heb. 3:12-14). 
Whether the Resurrection Sabbath begins and ends in 
the last thousand years of God's "day of rest." or whether 
it is the First thousand years of the Next week's work, is 



178 INVITATION TO A FEAST 

left for us to settle in our own minds by the Types and 
Shadows of the Bible. The Author's conclusions are in 
favor of the Former. 

This Parable is the beginning of one of Luke's Seven 
consecutive Parables, setting forth the outline of the 
Kingdom of God. and the Kingdom of the Heavens. Found 
in the two chapters — the fourteenth and fifteenth, of 
Luke's Gospel. With Matthew's Seven Parables of the 
Kingdom of the Heavens — the Earthly Phase especially, 
found in his thirteenth chapter. Matthew's thirteenth, 
and Luke's fourteenth and fifteenth chapters give a full 
and complete synopsis of the Two Phases — Heavenly and 
Earthly — of the Kingdom of our Lord and his Christ. 



16. THE PARABLE OF THE INVITATION TO A 
FEAST. Luke 14:7-11. 

Glossary. 

This Parable in its essence is laid in the Millennial Age. 
and sets forth the Doctrine of the Selfishness and Pride 
is continued still in that age, lingering in the heart of 
fallen man. Because all men under sin's influence for 
a lifetime, would selfishly seek the higher positions, be- 
fore they learn righteousness. But when Satan is bound 
the Race will be under very different circumstances. 

a. "When they chose out the chief room," Represents, 
the unnatural or God given, good disposition of sinful 
man. Ex. 33:3-6; Deut. 8:3: Psa. 139:23-24. 

The truth above is verified in the manner the guests 
acted at this dinner. God made man upright, and pro- 
nounced him "good." So down the ages, we see his 
selfishness leaning toward undue care for self at the 
injury of others. Selfishness ought to lead us to take 
good care of our blessings, so as to always have a plenty 
and to spare for those of the less fortunate Class. 

b. "When thou art bidden." Represents, the invitation 
is to some, and not to all, to this Feast. Esther 5:12; 
Luke 10 :7-9 ; I Cor. 10 :27. 

Their actions at their Friend's Feast, brought out the 
Reprimand of our Lord, and his views of what should be 
practiced as an offset for selfishness and pride. It is an 
Honor to be invited to a charitable Feast, and a Disgrace 
to slight the invitation. 



INVITATION TO A FEAST 179 

c. "Of any, to a wedding," Represents, a Dinner similar 
to our Lord's coming Wedding Feast. Prov. !•:'_!; 15:17; 
17:1 : Rev. 19:7-9. 

our Lord sets forth in this wedding feast, what would 
be at a feast, if man was not influenced by Sin and Self. 
He then told them (the guests of the Chief Pharisees) 
how they should act about a Wedding Invitation, and 
inferred how they must act when they comply with 1 1 is 
Wedding Invitation. For they as Jews have already been 
invited to His Wedding, when it shall occur. He also 
implied that they will not be ready to comply when the 
time comes. Bu1 they had better begin to gel ready. To 
gel their hearts in a proper condition, rather than be 
planning- to lake his life, as he knew they were. Though 
it was planned by God, that he should die at their hands. 
so the conditions mighl be broughl about, to assure His 
Marriage event. 

Thus God overruled their wrath towards him, for his 
own glory, and his enemies 1 eternal good, and for the 
future welfare of all mankind. They Binned ignorantly, 
and our Lord prayed, "Father forgive them for the. 

know not what they do." And God 00 doubl heard him. 

and will forgive them, when our Lord returns in the 
Resurrect ion morning, in answer to His Prayer. Acts 
3:17-21. 

Then, all requests to all effectual and earnest prayers, 
by all petitioners will be heard. And they with all the 
restored Race will be granted a time to pray, and a time 
to be forgiven. Our Actual Sins will not be blotted out 
until the Christ Comes. Acts 3:19 20. 

d. "Sit not in the Highesl rooms." Represents, by 
"rooms" — differcnl Natures. 1'rov. 16:18-19; Rom. 2:7; 

Rev. 19:8-9. 

Highest rooms represents the Divine Plain, and the 
Lowest, the Human Plain. Sit not down in the highesl 
room shows that they through depravity felt their impor- 
tance, and also showed the Selfishness of the Human 
Soul. Tt was a trait of their character our Lord well 
knew, that it was of sin and not of righteousness. A trait 
not natural to the human soul, and not planted there by 
the Soul's Maker. 

And the Highest rooms was the rooms the Jewish 
Guests were bidden to, and they could claim it, if they 
were properly prepared for it. This highest room of the 



180 INVITATION TO A FEAST 

Future denotes the Condition and Nature of its owner. 
The Divine Nature. But, to gain the upper room, let 
us first take the lower. 

e. "Lest a more honorable man than thou come," Rep- 
resents, at least two classes in the wedding invitation. 
Prov. 11:2; 15:33; I John 2:2. 

Lest a more honorable man, refers to one having Im- 
mortal Life (Rom. 2:7). Hence the Highest Room implies 
the Divine Nature of its Guests. It also denotes, that 
some are now being fitted for that condition, and will 
be so. when that day arrives. It further denotes, that 
the then Angels will be invited. They are on the Spiritual 
Plain already, and within one door to the Divine Plain. 
Man will never be an Angel, but he may gain the Angel 
Plain (Spirit Beings) by proper conduct in this life. He 
was created lower than the Angels (Psa, 8:4-5), and when 
highly elevated it will be to the Divine Plain, above An- 
gelic nature. 

f. "But go and sit down in the Lowest Room." Repre- 
sents, the Human or Earthlv Plain. Prov. 16:19; 29:23; 
I Cor. 15:40. 

The lowest room denotes a much lower condition than 
the Divine condition. These Conditions are arranged and 
fitted for all of the Guests, at the Royal Wodding. The 
Scriptures say, there is to be a "housp of Servants." and 
a "house of Sons" (Heb. 3:5-6). The "house of Ser- 
vants" is for the Lowest Room, and the "house of Sons" 
for the Highest Room. Naturally then the Middle Room 
will be for the Angels. 

Progression is a Law of God. Digression is against 
God. So Digression is of Satan. Human Nature can be 
changed to the Divine in proper seasons, but the Divine 
cannot be reduced to the Human. The Guests can go up 
higher honorably, but when the Divine is forfeited, the 
Second Death follows. No one can secure or possess the 
Divine Nature in this life. He is only invited to seek it, 
so it cannot be lost as some think. So the Second Death 
cannot be reckoned to us until we gain the Second Life. 
After the first death comes the Second Death. 

g. "Friend, go up Higher." Represents, a progression 
and judgment in the Kingdom. Jer. 13 :17-18 ; Matt. 13 :9. 

Progression from Consecration is to Adoption, into the 
Divine Nature — the Upper Room. The Guests on the 



INVITATION TO A FEAST 181 

Human Plain are only witnesses, and not Guests of the 
•'Guest Chamber" l upper room). 
h. "Then shall thou have worship," Represents, shout 
fogs and Blessings, and Honor bestowed. Zeoh. 8:13; 
Matt. 13:43; .las. 4:10. 

Then shall thou have worship, indicates, a Blessing the 
World cannot get; neither could they enjoy it, it' it was 
offered to them, while they arc onlj <>n the Earthly Plain. 
i. "Of thriu that sit at i 1 1 . • ; i ♦ with thee." Represents, 
Degrees or Positions in the Kingdom of God. Pea. 118: 
86; lsa. 65:8; Mai. :!:10. 

This shows that True Worship will come from kindred 
hearts and natures. Hence Humility is commendable, and 
should be the Trait of all Qod's people. It is a Virtue 
in Pure Religion, and oexl to Love. And Humility is the 
Standard Guide of God's Sclr.-t ion of the Bride of the 
Lamb. It is the hardest Trait for sinful .Man to obtain. 
H is antagonistic to every phase of sin. 
j. "For whosoever exaltetb himself, shall he abased," 
Represents, that the evil Selfishness of this age, will be 
carried "over there." hut will then he abased. Psa. 7:16; 

140:8; Bze. 17:2] ; Luke 1 ;52. 

This shows, that no man can secure a higher position 

in the Kingdom, than the Nature of his soul. I hit he can 
exchange his present Human Soul, for a Higher Sold, by 
the operation of the Holy Spirit. The Spiritual and the 
Divine Souls are the "Gifts" of God, and the Divine is 
the "hest" (I Cor. 12:31). These are two Natures, sep- 
arate and unblended. Like Grease and Water, they will 
not mix. 

k. "Ami he that humhleth himself, shall he exalted." 
Represents, that a man can humble himself by consecra- 
tion, and in death he exalted to the Divine Nature. Lrov. 
14:34; lsa. 33:10; 1 Pet. 5:6. 

These two couplets — Exalteth and Humbleth — hegin 
with "For," showing that order will be observed at the 
Wedding Feast of Our Lord. Order is the first Law of 
God, as seen in nature everywhere. God never does any- 
thing haphazardly, or anything that needs to be done 
over. "What wrong there is in the world is of the Devil, 
and it God has permitted, for a wise purpose. He will 
yet make the wrong all plain and right. 



182 FEAST FOR THE POOR 

17. THE PARABLE OF THE FEAST FOR THE POOR. 

Luke 14:12-14. 

Glossary. 

The scene of this Parable is laid in the Resurrection 
Age, but is started in Type in this age. The Parable sets 
forth the Doctrine of Real Benevolence, and Divine Heal- 
ing. Hence our Lord recommends the Healing of the 
Sick, and feeding the Poor, on the Sabbath Days. 

a. ' ' Said Jesus, to him that bade him, ' ' Represents, God 
the Giver of all Good. Gen. 32 :12 ; Isa. 12 :2 ; Heb. 3 :4. 

This Parable was spoken to. and recommended, to the 
Chief Pharisee as a duty. He invited our Lord to his 
Feast with others of his friends. It was on the Sabbath 
Day. the Jewish Sabbath, the seventh day of their week. 
But the Feast was not given to the Poor, nor to the Sick, 
but to his Rich Friends. Jesus was his Friend in disguise. 

b. "When thou makest a Dinner or Supper." Represents 
the presentation of the Gospel of Christ. Isa. 25:6-8; 
.Mi.-ali 1 :2; Luke 2:10. 

"When thou makest a Dinner or Supper, on a Sabbath 
day; implying it was Lawful to make a dinner or supper 
on that day, by the Mosaic Law. That is, if it is for the 
Destitute, and for those who were actually in need of 
Food (Matt. 12:1-2). Thus foreshadowing the work of 
feeding the Hungry in the Resurrection morn — a Sab- 
bath Day. Millions to feed in that Morning. 

The thousand years Millennium will be a continual Sab- 
bath. Then, Christ will be present in Person, and be the 
Lord of that Sabbath. According to the Scriptures, the 
Resurrection Age is the "Lord's Day" (Eze. 46:1-5; Mai. 
4 :5 ; I Cor. 5 :5 ; Rev. 1 :10). A plot was laid, on that day, 
no doubt by this Chief Pharisee and his guests, to con- 
demn our Lord to death. 

Cur Lord performed a Miracle on the man of Dropsy, 
and he proved to them by the Scriptures, that it was 
lawful from their Law, to do good on their Sabbath day. 

c. "Call not thy friends," Represents, that the Gospel 
of their Sabbath is not for anv Social Club. Ex. 16:25; 
Isa. 58:13-14; Acts 18:4. 

Our Lord proved that the Gospel or Sabbath Feast is 
not for any Secret Order. Society or Church Organization ; 
implying that he could see a plot in this their Feast, and 



FEAST FOR THE POOR 183 

l>\ their inviting him to it on the Sabbath, was to "ketch 
him in liis words" for evidence in the Trial, thai they 
had just arranged for, againsl him in their Club just 
previous to the Dinner, and perhaps, before Jesus reached 
the Pharisee's house. For in His Kingdom, Eor which we 
are taughl to pray (Luke 11 :2-4), there will be no Secrel 
Orders or Creeds. And then' will be no admittance Pee. 
All will lit- "without money and without price." For if 
Class Friends were tolerated there, it would be as today, 

as they would want to return tin' favor, which is without 
mercy. 

d. "Not thy brethren," Represents, thai the Gospel is 
not for any Church Order. Job 6:15-16; Psa, 69:8; .Matt 
12:48-4!). 

The Gospel of the Kingdom is for the Poor, like as of 
the presenl day. and then it will be especially (then) for 
them. For. there will be no denominations or creeds in 
■that Day." Isa. 2:11 ; 29:18-20. 

e. "Neither thy kinsmen," Represents, that the Gospel 
is not for any Secret Order, clan. Trades Union or Con 
federations. Esther 2 :10, 20; Eze. 11:16; Rev. 14:6-7. 

The Gospel Feasts, under the Law I ovenant. was con- 
fined to Kinsmen, of the same faith and order. It was 
not to go out to other peoples, hut to he confined to the 
Brethren and Kinsmen of t heir Kingdom. < Outsiders must 
come in by another Covenant the Covenant of Circum- 
cision, in order to gel to any of their I 'easts. But in the 
coming Sabbath Day. it will he also for all others. 

f. " Nor thy rich neighbors, " Represents, that Bis Gospel 
is not for the Rich. I Sain. 2:8; Isa. 11 :4-5 ; Jas. 2:5-6 

The Lord's Gospel of the Kingdom, of his Sabbath day 
is not for the Rich in this life, though they are qo1 ex- 
cluded if they are not the Invited. Riches of this world, 
are worldly, and not designed by our Lord, to give us a 
full measure of faith. In the Resurrection, all men will be 
made equal, under a merciful administration. If any gel 
poor by mismanagement, and others get rich by economy 
and strict management, all these will be made Equal 
again in the year of Jubilee (Lev. 28:8-34; Luke 4:17-21). 
This will give every man an equal share of Earthly Prop- 
erty. The only exception will be the Spiritual Classes, 
Typified by the Levites (who received no possessions in 
Israel), and by the House of Aaron. For the word Gospel 
means "Glad Tidings" (of great possessions of Earth), 



184 FEAST FOR THE POOR 

of "Great Joy" (Sabbath Feasts) "that shall be to all 

Peoples." 

g. "For a recompense be made thee." Represents, that 

a Gospel for Pay is a Sin against God. Isa. 52:3; Acts 

8:20; Rom. 11:9. 

The Gospel of that Kingdom is designed for the Poor, 
and to be Free — "without money and without price" 
(Isa. 55:1). When money is given or received as a con- 
sideration for Preaching or Teaching the Gospel of the 
Kingdom, is a sin against the Holy Spirit, the many Scrip- 
tures (said to be contrary notwithstanding). "The La- 
borer is worthy of his Hire" — Wages, for feeding the 
Poor (in spirit), and visiting the Fatherless, and the 
Widow (the deserted true church) in their afflictions 
(being cast out and despised) (Jas. 1 :27). For, the Gospel 
is the "Gift" of God through Jesus Christ our Lord, and 
it should be handled as a "Gift." The means and ma- 
chinery by which the Gospel is sent out, and brought to 
the attention of Men costs money, and should be sup- 
ported and kept in opeiation by money or its equivalent. 
This should be by Tithing — Taxation. But not used for 
preaching about the Kingdom to come, 
h. "Put when thou makest a feast, call the Poor," Rep- 
resents the Gospel to he especially for the "Poor in 
Spirit.'" isa. 25:2-4; Prov. 13:7; Philemon 13. 

The Gospel Feast will be for the Poor and Needy — 
"Poor in Spirit" (Matt. 5:3). in this the preparatory 
age especially, and it should be Free to them — Free as 
Water. 

i. "And the lame and the maimed," Represents, that the. 
Gospel is also for the Health of the Bodv. Deut. 32:39; 
Psa. 6:2; Matt. 11:5. 

Here we see that in the Resurrection Age, this Gospel 
to the Poor will be also for the Healing of the sick, as 
well as the sin sick. All ailments of the Soul, will "then" 
be Miraculously Cured. When any accident or "calam- 
ity" whatever shall occur, it will be made well by our 
Lord and his Apostles, and Commissioned "Brethren." 
For. the Saints of the Jewish age, will be empowered, no 
doubt, to work Miracles in that age. as our Lord proved, 
by giving his Apostles power (before he left them) to 
work Miracles. But it was to be done cautiously. This 
Power in this age. was given only to the Apostles. And 
that Power ceased when they died. 



FEAST FOR THE POOR 185 

In the Resurrection, it will again be given them, and 

10 the "Elect" of Israel (Isa. 45:4; 65:9), And during 
tlir Resurrection Age. it will be used by those to whom 
this Power will be given, to Heal all Diseases, and restore 
Cripples, and all Deformities, made such by Accidents 
or Calamities ( Luke 13 :1). This work will lie an addition 
to the "Restitution of all things spoken of by all the 
Prophets, since the world began" I Acts 3:2] ). This will 
he the Earthly Work of the Restitution Age. s,i all the 

Healing of the Siek and Maimed, of this Age without 

medicine, but l>y Prayer, and with surgical appliances, 

are simply the Longings of. or "feelings after God, that 
happily they might find him" (Acts 17:27-28 . before 

the "Due time." Not all such efforts now are under the 
guidance of (ind's Spirit, hut are mainly the workings of 
Satan and the Fallen Angels, and their Tower to deceive, 
j. •"And also the Blind," Represents, that Gospel Feast 
is also for the Will and .Mind. Isa. li « 1 : : *. : Uosea 6:1-3; 

11 Pet. a :•_'. 

Mind Healing, Mesmerism, and Hypnotism, are all more 
or less under the same Satanic Influence. And 1 speak 
with due respect to these Mental Sciences. And that it is 
becoming so prominent at the present day, indicates very 
plainly that these Sciences are the longings and hastings 
of the Day of the Lord, and shows with many other things 
that that day is near, even at the doors. 

The Scriptures plainly indicate, that God's "Elect" to 
be "called out" will he Begotten of the Spirit, between 
Death and the Resurrection | Rom. !» :1 1 ; Col. 1 :18). These 
are they who through Faith, are Justified and Conse- 
crated, into the Death of Our Lord. These will be the 
(lass endowed with Power from on High (John 1 :12-13), 
and wili he Specialists to operate upon the .Mind and 
Will (the leading Attributes of the Soul) of the Race 
when restored to Life — Zu< . 

k. "And thou shalt be blessed.*' Represents, the Gospel 
of the Kingdom Feast, as a Healing Blessing. Psa. 118: 
26; Acts 8:7; I Cor. 4:5-7. 

This surely implies that all who humbly and without 
recompense, Proclaim the Gospel of the Kingdom (a dif- 
ferent gospel from what we hear these days generally), 
much as their strength will permit, and also Proclaim 
the downfall of Satan's Kingdom, will not labor in vain, 



186 FEAST FOR THE POOR 

but will be rewarded with blessings, for their work of 
Mercy in the "due time" — Resurrection of the Just. 
1. "For they cannot recompense thee," Represents, that 
the Gospel "then" is Free — without money and without 
price. For they all will be Poor together, and work with- 
out Pay. Isa. 52 :3 ; 55 :1 ; Rom. 1 :16-17. 

Our Benevolence bestowed on those who cannot recom- 
pense us in this age, because it is all a Free Gift, and 
reflects the Love of God, who, freely "gave his Only 
Begotten Son (not yet Born Son), that whosoever believ- 
eth in him should not perish, but have Everlasting Life" 
(John 3:16). And the needy who receive our Goods, 
when actuated by a Humble and a Contrite heart towards 
the Giver, their credit is always good with God. They 
will not lose their Reward. 

m. "But thou shalt be recompensed," Represents, that 
this Gospel's reward is sure to the Giver and Receiver. 
Psa. 72 :17 ; Acts 13 :32-33 ; Titus 2 :13. 

This suggests, that every good deed administered, is 
accounted for by God in some way. There are Records 
kept in Heaven, of all the Good Deeds of God's Children 
who sincerely serve him. These Records are called God's 
Book of Remembrance (Mai. 3:16; Rev. 20:12). In it 
will be found all our Good Deeds, and another Book con- 
taining our Bad Deeds (Psa. 69:27-28). God has prom- 
ised to Blot out all our Bad Deeds if we will ask him. 
isa. 43:25; Acts 3:19. 

n. "At the Resurrection of the Just," Represents, that 
this Gospel's Reward is in the Resurrection Age. Isa. 
2:2-5; Jer. 30:17; Heb. 11:35. 

Who are the Just ? Answer : All who accept our Lord's 
Death, and Resurrection, are the Just ; because they are 
justified by Faith— Abraham's Faith (Heb. 11:1, 8-19). 
King James Version says, "at," Revised Version says, 
"in." and other commentators say, "after" the Resur- 
rection of the Just. We have to judge the correct thought 
from the Tenor of the Scriptures leading to the Lord's 
idea. As the Recompense goes to the Earthy Class, the 
Earthly (.'lasses will be resurrected before the Recom- 
pense is Given. Hence the Recompense will be given 
"in" the Resurrection of the Just — the Believers. 



THE GREAT SUPPER 187 



18. THE PARABLE OF THE GREAT SUPPER. Luke 
14:15-24. 

Glossary. 

The scene of this Parable is laid in tin- Jewish and 
Gentile Ages, and sets forth the Doctrine of Divine Benev- 
olence, and unmerited Goodness of God. The Greal Sup 
per. Great for its Divine Richness, and not for its great 
quantity. It is for, and \\ ill be enjoyed by all the *' Bled " 
of both Ages (Matt. 24:22; [sa. 65:9). These Classes will 
he developed at the close of the Peasl in the Resurrection 
Dispensation Millennium. The "Elect" of Israel and 
the "Elect" of the Gentiles. 

a. "And one thai sal at meal said." Represents, thai 
there was among the Jews a foretaste or desire of resur- 
rection Blessings. Eccle. 4:9-10; [sa. 45:24; Zech. 3:9-10. 

This Parable was spoken by our Lord, to one of his 
hearers, an Israelite, who heard the Parable of the Feast 
for the Poor. Verses 12-14. This Greal Supper, Great 
because it is on the Divine Plain, and not because of its 
abundance in Eatables. It concerns a more important 
Feast, and to a more important class, a Divine immortal 
Class, to be developed in the Resurrection Age, but they 
are invited to it in "this present evil world" Age. 

b. "Blessed is he, who shall ea1 bread in the Kingdom 
of God." Represents, this Greal Supper is in the Hea* 
enly Kingdom. Psa. 22:26; [sa. 7:15; 37:30. 

This expression, of the one who sat at meal with JesUS, 
brought out the truth from our Lord's lips, that the King 
dom of God, meant more than this joyful hearer had sup- 
posed. And the Parable of the Greal Supper was spoken 
for his instruction and benefit. The same instruction 
comes to us for our benefit. 

As there were Three different Suppers or Feasts. 
spoken of by our Lord on this occasion, representing 
three different purposes, and three different occasions; 
and, also three different Classes of Guests. Therefore it 
behooves us to so live and prepare, by the Lord's grace, 
that we may gain an entrance to the "Great Supper,'' 
and thus receive the Divine Nature — the Lord's Right- 
eousness ; and to secure a Righteous Ticket — an invitation 
Ticket to the Marriage Feast, on the occasion of the 
"Marriage of the Lamb." 



188 THE GREAT SUPPER 

The rich Blessings on the Table of this Great Supper, 
stand as a witness to the world's Greatest event — "the 
Marriage Supper of the Lamb" (Rom. 19:6-9). And it 
will be our Lord's greatest joy. It will be an event that 
God has already been ages in preparing for; and the 
Greatest event in the life of our Lord Jesus Christ, as 
he testifies, and as can be attested by every Man, young 
or old, who has lately taken a lovely Bride in Marriage. 

And yet, it is a greater Blessing for us, now, to be 
accounted worthy to "Consecrate our lives — (Souls) unto 
death," and suffer with him, and "fill up (some) of the 
afflictions" that he has "left behind" for us (Col. 1:24), 
than the witnessing of the Lord's Marriage, and thus be 
chosen as one of the Divine Class. If we are thus Chosen. 
we shall indeed be "saved to the Uttermost" into the 
Divine Nature. This Bride Class, is "the Mark of the 
Prize" of Immortality. 

c. "A certain man made a Great Supper," Represents, 
God, by the hand of Moses, as giving the Law Command- 
ments. Isa. 25 :6 ; Eze. 36 :37-38 ; John 7 :37-39. 

Our Lord called this man's attention, as also ours, to 
the fact, that God His father, was that "Certain Man." 
This Supper was first offered to the Israelites, his chosen 
People. The Jews as a people, were his Chosen and Elect 
People. This offer was first to them exclusively. Matt. 
10:6. 

d. "And bade many." Represents, that all the Israelites 
were, first offered these Divine Blessings. Deut. 4:7-8; 
Psa. 34:8; Rom. 1 :16 ; 3 :l-2. 

The Jews were first offered the Blessings of this Sup- 
per, and the Hospitalites to his house (Kingdom — John 
14:2-3). Not that God did not intend that any but the 
Jews, were to be invited to this Supper, but they were 
invited First, and the Gentiles afterwards. His Table 
was large enough and full enough for many of the Hea- 
then (Gentiles) also. God foreknew that, the Jews would 
refuse, and he laid his Plans and Purposes accordingly. 

e. "Sent his Servant at Supper time." Represents, our 
Lord's coming at the Supper time of the Jewish Age. 
Matt. 10:5-6; 15:24; Rom. 15:8; II Cor. 4:3-4. 

All things were furnished and ready, when the Day of 
Pentecost was fully come (Acts 2:1-3). Our Lord was 
sent when he came to earth, to invite his people, especially 
to this Special Supper, while he was here as a Fleshly 



THE GREAT SUPPER 189 

Being. This Supper was a Oreal One. Not because it 
was large, bu1 because of its quality and the Nature of 
its Pood. It was a Supper of the Highest Blessing the 
Divine Nature. It was Angel's Food (Psa. 78:24-25 
and the Table was at the End of the "Narrow Way"; 
blessings, at the End of the "Strail Gate" thai "lead- 
eth to the Life" the Divine Life. 

f. "Come for all things are now ready," Represents, thai 
our Lord's death, resurrection, and ascension was com- 
plete. Prov. 9:2, 5; John 6:27; 21 :7; 19:37; 16:12. 

Thou on Pentecost, the Holy Spiril came, ten days after 
his ascension. And the same invitation was extended to 
them for three and a half years longer. I'm only a few 
accepted the offer. And then the Jews' opportunity, was 
lost to them, and given to the Gentiles, and thai in- 
cludes us. 

g. "They nil made excuses," Represents, the manner the 
Jews accepted the offer of the Great Supper— the "Prize 
of the High Calling. Acts 19:6; Rom. 1 :20;2:15. 

Nearly all the Jews with one accord made excuses, and 
said, "away with him. Crucify Him, Crueify TTim." Spir- 
itual Blindness was the great cause, brought on by Satan 
for a purpose. Tsa. fi:9-10. 

h. "For T have bougb.1 a piece of land, and needs must 
pro to see it." Represents, the Civil, and Religious, and 
Ceremonial, Services of the Jews. Lev. 27:24-2;"); Matt. 
27:7-9; T Cor. 14:3n--3S. 

The Jews wevv active workers— a very industrious peo- 
ple. Sonic were very busy in "Real Estate, some in Agri- 
culture, and some in Religious Socials; so they had no 
time or inclination, and further, they had no anxious 
thought on these things, and still further, they had no 
Love for their Savior. TTence they pul him finally to 
death as an Tmposter. 

i. "For T have nought Five Yoke of Oxen." Represents, 
the husiness and commercial affairs of the Jews. Prov. 
1 :19; Matt. 21:12: Jas. 4:13-14. 

Many were in commercial husiness of all kinds, hence 
had no time for higher thoughts on the Blessing of the 
coming Kingdom. Oxen as domestic animals entered into 
all the commercial affairs of the people, and were for 
tilling the ground, carrying hurdens. and giving meat to 
all. What a lesson for us. Are we not so busy, we have 
not time to "strive to enter that Strait Gate"? Not but 



190 THE GREAT SUPPER 

what any or all would like to have the "Prize," but we 
haven't the time to "Run" for it. 

Oxen, in the Jewish Age Symbolized the Earthly Phase 
of God's Kingdom, while in the Gentile Age they Sym- 
bolized its Spiritual Phase. Hence Oxen represented 
Judaism in their Age; while Oxen represent Papacy in 
the Gentile Age. See Parable of Loosed Ox or Ass (Luke 
13:11-16)-. "The Five Yoke," then would have this sig- 
nificance: First, the development of Judaism of the 
Priesthood, taken from Melchisedec. and established in 
the Mosaic Law. Second, the development of their Cath- 
olicism in the Scribes under King David and Solomon 
(II Sam. 8:17). Third, in Pharisees. Fourth, in the 
Sadducees, and Fifth, in the Essenees. These Five Sects 
of Spiritual Councils, when "yoked" became Ten Sects. 
About the number today, of Influential Denominations of 
Christendom. These were all too Busy "then," as types, 
and now as Anti-types, to attend to the seeking for the 
Glory, Honor and Immortality — the Prize of the High 
Calling of God, which is in Christ Jesus our Lord. Phil. 
3 :14. 

j. "For I have married a Wife, therefore I cannot come," 
Represents, the Social and Familv affairs of the Jews. 
Prov. 16:7; Hos. 3:2; Titus 1:11. " 

Many of the Jews, like so many of us today, had family 
cares, and Society cares that consumed all their time, 
and thus they made light of the invitation to the Great 
Supper, which implies, they had a privilege to attain the 
Prize of Immortality. But their New Wives and Family 
affairs deprived them of the Divine Nature Life. 
k. "So the Servant came and shewed his Lord these 
things. Then the Master of the house being angry, said 
to his servant," Represents, God as changing his invita- 
tion, for the High Calling, from the Jews to the Gentiles. 
Matt. 23:14: Luke 21:24; Eph. 4:26. 

The Jews not only slighted this invitation, but consid- 
ered Jesus — the Servant, an Imposter, and finally put 
him to death. And they also put to death, most of the 
Apostles for extending the same invitation to them, and 
to the Gentiles. 

1. "Go out quickly into the streets and lanes of the city," 
Represents, Israel's invitation,* or "time of their visita- 
tion" is now ended — their "chance" is past for this Prize, 
lsa. 6 :9 ; 63 :1U ; Zech. 9 :9 ; John 4 :44-45. 



THE GREAT SUPPER 191 

The Apostles were still off ering this Invitation t" Israel 
ites only, for three and ;i half years after the <l;iy of 
Pentecosl (Matt. 10:5-6; Acts 13:45-46). Streets and 
Highways here represenl those less Religious, and less 
Superstitions, than the Scribes and Pharisees. Hence these 
were less prejudiced against the Coming Kingdom, repre 
.seated in the Greal Supper, and God's Plans ;is revealed 

in the Script nivs of Truth. 

m. "Bring in hither the poor, the maimed and the halt, 
and the blind," Represents, some Israelites less influential 
accepting this offer immediately on the day of Pentecost. 
Psa. 2:8; Matt. 11 :16; Acts 2:37. 

This was their last opportunity. History of Human 
events, from then to this day, show that God has not been 
bringing many if any Jews to accept the Blessings of 

this (,'reat Supper, of Divine Things to come. 

n. "The Servant said. Lord it is done as thon li.-ist s;iid. 

and yet there is room." Represents, the Apostles, as the 

Body of the Christ, and as the "Servant" at the laal 

moments, before the call to Israel ended in A. D. 36. Pm 
2:8-9; Matt. 16:17-19; Acts 13:43-48. 

The Apostles and the Early Christian Church ivere 
strictly forbidden by the Master, to earrj tin- Gospel of 
the Kingdom of Christ, to any but Israel while their 
Favor continued as spoken by Daniel the Prophet. All 
Iheir converts to them were from the Israelites, and tin- 
Israelites only. How careful our Lord was to obey his 

Father's Plans as explained by the Prophets. The Apos- 
tles were as strict, for the same Plans. Bui after their 
day. the "'Man of Sin" began to develop. The Mystery 
of Iniquity began in the Apostles' days (II Thess. 2:6-12). 
"And yet there is room." represents how few can run and 
obtain this Greal Supper Prize — High Calling I Phil. 3 :14 . 
but very few of the Israelites obtained this grand Prize. 
Isa. 55:8-11. 

"The Lord (then) said. Go out into the highways and 
hedges and compel them to come in. that my house may 
lie filled." Represents, the Invitation or Call now. to 
the Great Supper is materially changed, and Force is now 
used. Jer. 31:21-22; Dan. 7:18; Matt. 10:13-14. 

The first Gentile convert was Cornelius, three and one- 
half years after Pentecost. He was already Consecrated 
among the Gentiles, like many otbers ; so he and his home 
folks, accepted the invitation quickly when it was offered 



192 THE LOST SHEEP 

them. Now the Gentiles or Heathen are compelled to 
come. They are compelled by the Holy Spirit — the Com 
forter, through the Force of Reasoning. Hence the Com- 
forter is another "Servant" who goes out silently into 
the "Highways and Hedges," and does the "compelling" 
by His Influence, as the call is wonderfully changed 
(Luke 13:35). This compelling Influence was used by 
the Comforter after Pentecost (John 6:44; 12:32). This 
Compulsion for Royal Guests is going on "noiselessly" 
and secretly yet, which implies, that His House is not 
full yet. When it is full, the compulsion and invitation 
will cease, and the door of Opportunity will Close. The 
Predestinated number then will be made up. 
p. "For 1 say unto you, that none of those men, which 
were bidden shall taste of My Supper." Represents, that 
this sunper is not for all the world. Matt. 13:13-15; Acts 
13:46;'] 8:5-6. 

This Supper is Great also because it is for a Special 
Class, who will bring the proper "fruits thereof." The 
Supper for the Poor (Luke 14:12-14), is far greater in 
magnitude and quantity, and for all Classes, and applies 
to the world of Mankind in the Resurrection Dispensation. 



19. THE PARABLE OF THE LOST SHEEP. Luke 
15:4-7. 

Glossary. 

The scene of this Parable is laid in this and the Resur- 
rection Dispensations. The Parable reaches back from 
the Fall (wilderness Vs. 4) unto the end of the Restitution 
of the Lost Race, who is lost in Sin and Death. This 
Restitution was spoken of. by all the Prophets since the 
world began (Acts 3:19-23). This Parable sets forth the 
Universality of the Ransom. Brought back in the Mil- 
lennium. 

a. "What man of you." Represents, God. God who is 
the Savior of all men. Psa. 8:4; 144:3; Eccle. 7:2; John 

12:32. 

What you Pharisees and Scribes, would do to your 
dumb animals, Jesus says, is what God will do to men, 
including you. He gave this Parable to them to show 
just what he will do to Publicans and Sinners. His love 
is for the Race wholly, and he will do for them, irre- 



THE LOST SHEEP 1'...: 

spective of their condition; yea, more than they will do 
for their dumb animals, irrespective of their condition. 

b. "Having an hundred Sheep," Represents, the whole 
human Race, in a Wilderness, [sa. :r>:1-2; 55:12-13; 
Zeoh. 1:5:7. 

The whole Race as a hundred Sheep, is here described 
as being- in the wilderness of Sin. The hundred Sheep 
represent all nations as wandering, n<»i having a king or 
shepherd. God himself Bays he is Shepherd over them, 
and will In- until our Lord Jesus is Crowned King over 
Ihera. Many people today think as the Pharisees then 
thought, that God was a respecter of persons, and will 
bless them, and curse all others. They held thai God 
had no Love for Sinners or Publicans. This love they 
held is for all who serve, by obeying his statutes. 3ee 
\ erse 2. 

c. "If he lose our of them," Represents, the Jewish 
Nation as the Lost Sheep, because they were rejecting 
him as their Shepherd. Psa. B:4-9; 119:176; Jer. 50:6; 
John 10:2-11. 

Israel was God's peculiar people. Be loved them, and 
he pitied them as a father pitieth them thai disobey him. 
Israel as a nation (Matt. 23:38-39 has been Lost since 
A. D. To. God has not known the Jewish People as his 
"peculiar people," since they were destroyed by Rome 
under General Titus" army. Be broke up their Taber- 
uacle Services. .Many Bible writers hold, thai God's 
promises apply to the present Jews, and the Zionist move- 
ment among them of late they say is God's work to now 
bring them hack to their Promised Land. Bui that is a 
mistake. God is againsi the Movement. It is of Satan, 

rather than of God. For there is not a promise by any 

Prophet or Apostle left us. in the Bible, thai applies to 
them since A. D. 7(». All of God's promises were to the 
Jews, before our Lord's time. Jesus declared "their 
house was now left unto them desolate." Hence those 
Israelites to whom the Promises belong, are all in their 
graves, and cannot yet receive those Promises. Ezekiel 
37th chapter says. God is going to "bring them all up 
out of their graves," and He will bring them, after their 
Resurrection, "into their own Land." Jesus says. Luke 
21:24, "Jerusalem shall be Trodden Down of the Gen- 
tiles, until the Times of the Gentiles be Fulfilled." Hence 
it is Folly for even sincere people to look now for the 



194 THE LOST SHEEP 

Living Jews to return. Money and time have been spent 
in vain. They have induced a few to return. But God's 
hand has been directing them elsewhere. To New Jersey, 
Australia and elsewhere. They are "the Lost Sheep" — 
"of the House of Israel." Lost in Death. And will be 
saved and returned to their "Promised Land" in the 
Resurrection Age. Don't be worried, dear reader, God 
will take care of his promises. "They will not return 
to him void" of Fulfillment, Mark that. 

d. "Doth leave the ninety and nine," Represents, the 
Gentile Nations left in the Wilderness of Sin. Isa. 63 :7-8 ; 
Rom. 1:16; II Cor. 4:3. 

God is represented as leaving the Gentiles (the ninety 
and nine nations) for a little while, and seeking that 
nation which has been Lost apparently many generations. 
The Apostles were by Jesus, strictly instructed to go not in 
the Way of the Gentiles, to reclaim them, for they were not 
Lost; but "go to the Lost Sheep of Israel" (Matt. 10:5-6). 
The same rule holds good all down this Dispensation, for 
God is not seeking to save the Gentiles (Heathen) as a Na- 
tion, in this Age, for they are his already. They are not 
Lost according to the Scriptures. But "all Israel," since 
B. C. 606 to A. D. 70, is Lost according to the Scriptures. 
The Jews are "blotted out" of Sacred History since 
A. D. 70. 

But while Israel is "Blotted out"— "cut off" (Rom. 
11 :21-22) in this Dispensation. God is able to "Graft them 
in again" (Rom. 11:23-24). in the Resurrection Dispen- 
sation. In this interval God is. by his Word and Spirit. 
"Calling Out of the Gentiles a people for his Name" 
(Acts 15:14-16)— to be Born of the Spirit of God, to be 
co-Laborers with Him ; then, in Seeking and Saving Lost 
Israel. This called out Class, in the Scriptures is called 
The Church — Ecclesm. In the Millennium — Resurrection 
Age, the Lost Sheep "all Israel." will be sought First 
and Found and brought into their "own Land" and 
blessed (Jer. 31:31), and after then, the world as a Wil 
derness, will be made an Eden, and all the Gentiles will 
be blessed with Faith-Full Abraham, who will be there 
looking on and Praising God (Gal. 3:9; Gen. 12:3). 
Listen, dear reader: do you hear a Call to ,ioin the Called 
Out Class? If you do, take James' advice, obey — con- 
secrate your all to his service. Serve him. and he will 



THE LOST SHEEP 195 

save you i<> the "Uttermost" the condition of the High 
Calling ( 'lass. 

e. "•And go after thai which is Lost," Represents, thai 
the Israel of God, who is "thai which is Lost," and will 
l»e saved First, in the Resurrection Lite. Luke 14:14; 

Horn. 1 :16; 2:0-13; 3:1-9. 

There was a time, when the Lord God's whole efforl 

was not for the Race, hut was for his people Israel; hut 
it ended in A. D. 70. because they would not receive The 

Jesus their Savior; nor the Apostles' preaching, under the 

Limitations of Daniel's "Seventy Weeks" (Dan. 9:27 . 

that ended in A. I). 36, just before ('ornelius' Conversion. 

f. "Until he find it." Represents, Jesus' Death and Res- 
Direction, in the which, he found and purchased the Lost 
Israel. Matt. 22:23-28; John 2:8-22; Heb. 11:35-40. 

Our Lord's Death found and purchased Israel, and 
(iod's Plan rescued them hy Jesus' Resurrect ion to Life 

again (Matt. 23:31-32). Jesus Ransomed them by his 
Death. God will Redeem them by his raising Jesus to 
life again. Psa. 4!) :7-10. 

g. "And when he hath found it." Represents, the mom 
ing of the Resurrection, when the Lost Sheep will be 
found. Eze. 37:1-13; Heb. 8:8-12: Rev. 20 :LM4. 

Now then, the Lost Sheep is found, in the Valley of 
Tophet (Jer. 7:30-32; 19:1-6, 11-13), and in the Valley 
and Shadow of Death, where all the Race are. And 
Jesus' Death paid the Ransom Price, ami His Resurrec- 
tion assured their Redemption. Acts 17:31. 
h. "Layeth it on Ids shoulder rejoicing," Represents, 
Our Lord's bringing the Resurrected Jews (Israelites) 
to their promised Land— Canaan. Psa. 69:6-!L I Cor. 
15:49; Gal. 6:9. 

Out Lord is now Carrying not only that Nation, but 
all Nations "Rejoicing:." and waiting for God's Due 
Time to Redeem them all out of Jehosaphat Valley, where 
the Nations will be found (Joel 3:1-12). This Valley is 
also the Valley of Decision — Krisis, where the Nations 
will be Judged; and receive their Krvma Judgment (Joel 
3:13-17). 

i. "And when he cometh home," Represents, Canaan as 
the home of his Kingdom — Israel's Future Mansion. Tsa. 
40:10-11: 43:3-7; Jer. 29:14: John 14:1-4. 

When he cometh home, is after their judgment in the 
Valley of "Decision" which is also the Valley of Jehos- 



196 THE LOST SHEEP 

aphat, which Valley is also of Hinnon (Jer. 32:35). where 
He shall bring them from out of their Graves, for they are 
dead, there near Israel (Eze. 37:11-13). Then He shall 
surely bring all Israel into their own Land. Verse 14. 
j. "Then he ealleth together his friends and neighbors," 
Represents His calling then, the Church (his Body — his 
Friends), and the Holy Angels his Neighbors — spiritual 
like himself flsa. 45:3; Matt. 25:31; Heb. 3:1). This 
proves, his "friends," will then be his "brethren" (Heb. 
2:11). and his "Neighbors" will be the Angels, as they 
are on the same Plain (spiritual like he was himself 
before he became man) — Spirit Beings, though in a lower 
order than the Spirit Divine. So they can spiritually 
joy together over the Resurrection of the Race, and espe- 
cially of the Israelites, his own nation. 
k. "Saying rejoice with me." Represents, great joy over 
the return of the Jews to their holy land in the Resur- 
l ection morn. Eze. 37 :21-28 ; Rom. 15 :9-10 ; 12 :15 ; I Pet. 
4:13; Phil. 4:4. 

It will be a great joy to Israel when they return in a 
Body, (like when they left Egypt) to their Own Land 
in the Resurrection Morning (Jer. 31:31). It will also 
be a great Rejoicing to all mankind, as well as Angels, 
and God, will Rejoice. 

1. "I have found my Sheep which was Lost," Represents, 
the success of God's Redemption Plan. Tsa. 65:24-25; 
Rom. 10:20; 11:1-3. 

Rejoices, because of the success of the Plan of Redemp 
lion, which was marked out before the Race was Created; 
yea planned "before the Foundation of the World" (Eph. 
1:4: I Pet. 1:18-21). This Redemption Plan, triumphs 
over Sin and Death, to every Creature, in the final con- 
summation. 

m. "Likewise joy shall be in heaven." Represents, there 
will be Joy over a Sinner's Repentance in the Kingdom. 
Psa, 16:11; 30:5; Isa. 35:10; II John 4). 

In like manner Joy will he in heaven (Christ's Earthly 
Kingdom) over Sinners who then repent. Who then will 
not be, a saved sinner by Grace. Answer : No one. Or, 
will not every one of us need repentance, and receive 
forgiveness, in that blessed judgment day Trial. 
n. "Over one sinner that repenteth," Represents, Re- 
pentance will be required, and Forgiveness will be obtain- 



THE LOST SHEEP 197 

able in the Heavenly Kingdom on Earth; for both Jew 
and Gentile. Psa. 9:7-8; Matt. 10:15; I Pet. 4:17. 

Paul Bays, we must all stand before the Judgmenl Seal 
of Christ. And give an accounl of our deeds done in 
that Age I Rom. 14:10; II Cor. 5sl0). Our death "wages,' 
pays for our actual Sins in this life, 
o. "More than the ninety and nine," Represents, God's 
Eternal care over all his creatures, for their Everlasting 
good. Prov. 2:8-9; Isa. !l :7 ; 30:18; 52:15. 

The Repentance of a few Lost Sheep of Israel, then, 
will bring more joy, than the Repentance of a Heathen 
Nation who is not Lost. But, because tin- Jews air more 
guilty, and have more t<» repenl of. Lor. the Heathen 
arc considered "just" (Rom. 1:16-17 . when compared 
to the Lust Wandering Jew. Matt. 11:24; Rom. l' :12, Li. 
p. "Just persons which need n<> repentance," Represents, 
the Heathen or Gentiles who know not God, who did not 
stray away from him by "unbelief." Isa. 49:20-23; Bae. 
18:4; Rev. 20:4. 

This truth of this Parable is self-evident, when we 
consider that the Gentiles have had no offers of Special 
I romises. They have all been passed by as yet. There- 
fore they are a Law unto themselves (Rom. 2:13-15). 
It is true, the Church which is called out of the Gentiles 
of this Age, have Special favors offered them which the 

rest of the Gentiles do not have. And this class are only 
those whom God doth Call by His Spirit. They constitute 
the Church his Body, and sometimes called "Uis Breth- 
ren." And twice called the "great multitude." Lev. 

7:!); 19:6. 

Hence the Gentiles, in the Resurrection, will need no 

Repentance, for they as a class that have never known 
God, and will need no Repentance for the remission of 
Sins. They will need Conversion from Idolatry, to the 
Service of God. and His Christ their Redeemer (Isa. 
47 :4). The Heathen word then will have paid the penalty 
for Adam's Sin — Death, when they all have died. So in 
their Resurrection they will be Innocent as Adam was. 
before his transgression — "Good" (Rom. 2:14-15). There 
may be some Jews and many Gentiles (HeatheiC who 
have been enlightened to know sometbing of God's Mercy. 
They will need "Repentance unto Life," and those not 
willing to Repent then, and unwilling to be converted 



198 THE LOST COIN 

to or obey God's Laws, will be cut off in Death again. 
The Second Death. Rev. 20 :12-15. 



20. THE PARABLE OF THE LOST COIN. Luke 15:8-10. 

Glossary. 

The Scene of this Parable is laid in this and the Res- 
urrection Dispensation, and it sets forth the Doctrine of 
the Sacrifice of the Lamb of God, and by him sin will 
be taken away out of the World. 

a. "Either what woman," Represents, the Church — "the 
Kingdom of God— Christ ; Head and Bodv. Josh. 6 :22-24 ; 
Prov. 12:4; Matt. 26:13. 

The Women in Jerusalem and Bethlehem, in our Lord's 
time, and, even yet, wear a head-dress ornamented with 
choice Silver Coins. And no doubt our Savior referred 
to a head dress of this kind, rather than a Pocket Book, 
from which one coin was lost. It verily refers to an 
ornamental Bonnet — A Mitre. Zech. 3 :5. 

b. 'Having ten pieces of silver," Represents, Doctrines 
of Religion, for the Head (mind), to guide the Life. Gen. 
24:51-53; Ex. 3:22; Eze. 16:12. 

Ten Pieces of Silver, represent ten Fundamental doc- 
trines of True Religion. A Church, or Spiritual Kingdom, 
established and ornamented with Ten of the Choicest 
Doctrines or Precepts of the Bible, would be an honor 
and a blessing to any community, or country, and a Glory 
to the Kingdom of God, even in this age, it would lift 
many above Sin and Sorrow. Oh ! how the humble Christ- 
ian longs to die, and rise again, to get into such a Glorious 
Kingdom where sin is no more and tears are wiped from 
all eyes. 

c. "If she lose one piece," Represents. The Continual 
Sacrifice, or rather the sacrifice offered once for all time 
and not to be continued daily, and the one that is suf- 
ficient for all time, as the Doctrine Lost. Prov. 20:15; 
S. of Sol. 1 :10-11 ; Dan. 8:11-12. 

The Devoted Israelites were valued by silver (Lev. 
5:15). And the Gentiles who were consecrated to God, 
were valued in Gold (Rev. 3:18). Gold is the Earliest 
Metal and safest standard of values, of all metals (Gen. 
2:11-12). These Silver Coins were not only bright and 
shining as doctrines, to give light to a sinful world, but 



THE LOST COIN 199 

to produce harmony, by a musical tinkling sound (Psa. 
89:15; Bom. 10:17-18 5 I Cor. 14:6-18). Paul perhaps 
gives the same idea in I Cor. L3:l. Be refers t<> Love, 

as tlic greatest of all Affections. Sometimes called Char- 
ily (I Cor. 13:1-8), and without it all is at Discord. 

So in the loss of tin- "Continual Sacrifice." That is, 
tlif Sacrifice Tor sin of Jesus was once, for all time 
not lo in- continued in any form, yearly or daily, like 
the yearly atonement, and Burnl offering sacrifices, of 
the Mosaic Law System. Neither like tin- Continual Mass 
of tlif Romish Church; or like tin- "continual" daily or 
weekly ami monthly suppers of mans of tin- Protestant 
Churches. D<> no1 these Church practices Bel aside or 

take the plaee of our Lord's Sacrifice, "once for all".' 
(Rom. (i:ll); Ileh. 10:10; I Pet. 3:18). Is not this eon 
tinual Mass or Lord's Supper, the Abomination that mak- 
eth Desolate.' spoken of by our Lord: .Matt. 24:15; 
Dan. 11 :31.) 
Our Lord Instituted or rather Gave a Memorial Service, 

at the elose of His Last Passover Feast. He ;it« it with 

Ins disciples, just before his betrayal and death. Ami he 
said, "this do in remembrance of me." This was not a 
Supper 1 Cor. 11:20-22), nor was it a Feast. 11 was 
Instituted "After" the Passover Feasl l Cor. 11 :_7 30 . 
It was Greater than the Feast, though they simply eating 
a little Unleavened Bread, ami sipping- a little Unfer- 
inented Wine, in Sad Commemoration <»t' his Coming 
Death. He had just told them, lie was going to be 
Betrayed, tor Death, by one of them. These Emblems 
were used as Symbols of his "broken body and shed 
blood." These words of His imply, that his sincere and 
loyal Followers should do likewise. Observe it as a 
Memorial (not a Supper") once a year, at the date or time 
of his Crucifixion, on the fourteenth day tot' his National 
people's) first month. A hunt our April 1. 83 A. D. 

Like the Passover to the Israelites now scattered and 
Lost nationally) it sets forth our Participation in his 
Sufferings and Death (Rom. 6:3-12L and our Resurrec- 
tion with him, and our entering into his Millennial Work 
and Glory. Our Lord said: "As oft as ye do this (me- 
morial service for me), ye do set forth the (your) Lord's 
death until he come" (again). When he conies, he comes 
as our Resurrected Lord, to raise us up. "also in the 
likeness (like him from his Grave) of His Resurrection." 



200 THE LOST COIN 

This Service is a Memorial of his Death until he comes 
again. His second Coming (Parousia — Greek Presence) 
will be His Memorial of our Resurrection, out from under 
the Law of Sin and Death. (Rom. 6:14-18). That is. He 
will Remember us, as he promised the Thief (crucified 
with him), in order to bring the Thief with us all m 1 i 
his Kingdom. Luke 23:40-43. 

d. "Doth not light a candle," Represents, searching tie 
Scriptures to find the Lost Coin (Doctrine). John 3: 1 9; 

Rev. 1 :1 ; 22:18. 

This Lighting a Candle to search for this precious 
Doctrine (piece of silver), should admonish us. to search 
the Scriptures continually, with the Candle Light of the 
Holy Spirit — The Comforter, given us while our Lord is 
absent. And search carefully and prayerfully in this 
dark day, and Watch and Pray for our Lord's Return. 
And our head (mind) well Decked, with all the Ten 
Pieces of Silver (Doctrines). 

e. "And sweep the house."' Represents, Cleaning the 
House (Church), or Kingdom of Papacy and Protestant' 
ism, etc. Eze. 45:18-20: Eph. 5:12: I Pet. 3:4. 

Sweeping the house, implies cleaning the Heart, house 
or ( lunch, of all evil thought or false ideas of true 
religion. By so doing we will find, absent there, lost 
doctrines. Lost sight of. by our too much conformity 
to the world. The principal Doctrine Lost sight of. is, 
the Death of the Soul, rather than the Body, which is 
simply the organization of the Soul. 

f. "And seek diligently till she find it." Represents, 
Anxiety for the Doctrines she (the Church) lost, she 
"seeks diligently" until she finds it. That is the lost 
condition of the < hurch todav. Psa. 119 :2 ; Mai. 3 :16-17 ; 
Rom. 12:1. 

When God "shakes" the Earth for the last time, he 
will "shake" the Heavens also (Romanism and her Child 
ivnl. then, this Doctrine, the "Vicarious Sacrifice" will 
be removed because it is "shaky," and all others that 
are shaky — unseriptural. will be also removed as "Ref- 
uses of Lies." and those Doctrines (or Fruits of the 
Spirit) "that cannot be shaken, will remain" (Heb. 12: 
26-29). and they will be as Pillars in the Kingdom of God 
I Gal. 2 :9 : Rev. 3 :12). If by "sweeping," we do not find 
all the Truths, we like her, must "seek diligently" until 
we do find (Matt. 7:7). Thus we please our Lord, and 



THE LOST COIN ftM 

become fit (when our sacrifice is on the Altar, Rom. 1- :1 I 
to be begotten of his spirit in the Womb of Death. Ami 
ulini Bora from the dead we will become Educated and 
well grounded in the Real Truth. 

g\ ••Ami wlnn she hath found it." Represents, the Los1 
Doctrine, found in the Rubbish of Papacy and Protesl 
autism. Prov. 6:20-23; Jer. 15:16; Phil. 4:18. 

Bui the Coins in the Christian's Head Dress, in Paul's 
time, he says, were, 1st, Love; 2nd, Joy; 3rd, Peace; 4th, 
Long-suffering; 5th, (Benevolence supplied ; 6th, Gentle- 
ness; 7th. Goodness; 8th, Faith; 9th, Meekness; 
ami loth. Temperance (Gal. 5:22-23). Since Paul's 
time, when the .Man Romanism, and the Wife 
Popery, became fully Developed and "revealed" 
(II Thess. 2:3-4), then about 800 A. D., before 

the Lost Coin was found, its place was filled with the 

"Abomination thai maketh Desolate" Matt. 24:15). Ami 
this Spurious Coin suited "the Works of the Flesh," and 

'•the LustS of the Flesh" (Gal. 5:17, 19-21 so well, the 

Head Dress, then, was supplanied with other nine Spur- 
ious (counterfeit— Anti-Christ, I John 4:3 Coins, which 
arc: 1st. Adultery ami Fornication double words, which 
make a better showing than the Genuine) ; '-'ml. Unclean- 
ncss and Lasciviousness ; 3rd, Idolatry ami Witchcraft; 
4th, Hatred ami Variance; 5th, Emulation ami Jealousy, 
supplied) ; 6th, Wrath and Strife; 7th. Sedition and In 
sui rection, supplied | ; 81 h. Heresies and i False Teachings. 

supplied) ; 9th, Bnvyings and .Murder; 10th, Drunkenness 
and Revellings (Gal. 5:19-23 . The Author does not aim 

to speak disrespectfully or unkindly, hut simply state 
Bible Facts, as The Christ, ami The Apostles Prophetic 
ally spoke. Matt. 24:15; II Thess. 2:7-12. 
h. "Call her friends and neighbors," Represents, Holy 
Men and Holy Angels. Isa. 49:18; Matt. 3:9; 24:36. 

The statement of this one Doctrine, of the Cue Sacri- 
fice for Sins, make the Plan of Salvation Complete; and 
without it, the whole Plan is destroyed. It is a Doctrine 
whose "Fruits" are that which rejoices the heart, as well 
os embellishes the Head. It leads the finder to want 
Friends and Neighbors, to rejoice with Her. It rejoices 
any one, who diligently searches the Bible for Hidden 
and Lost Truths. And when he or she finds one so pre- 
cious, as the Ransom and Redemption Doctrines, they 
want others rejoice too. 



202 THE LOST COIN 

i. "Saying rejoice with me, " Represents, the great joy 
over the Sacrifice for Sin. A sacrifice that astonished 
the Angels for they also desired to look into it. Isa. 
61:10; Luke 2:14; Heb. 13:15. 

What Joy and Rejoicing there will be in the Resur- 
rection Morn, when all will have an opportunity to come 
and secure one of these head dressed crowns of Rejoicing, 
laid up for all who love our Lord's appearing. Oh! how 
we should live under all the conditions of this life. Con- 
ditions of Prosperity as well as Adversity. 11 Cor. 6 :3-10. 
j "For I have found the Piece I had lost," Represents, 
finding the Messiah — the True Sacrifice for Sin. Psa. 
54 :6 ; 107 :22 ; John 4 :29. 

This, the True Church as the Kingdom of God, repre- 
sented by the pronoun "I," has been in existence all 
down through the Dark Ages. But she has been in hiding 
in the Wilderness for the "time, times and a half time" — 
1260 years. Now in these last times, the Earth is ' ' helping 
this Woman" (Rev. 12:1-17). All true Christians today, 
ought to be securing one of these Head Dresses with a 
full set of Silver Doctrines in their crown. 
k. "There is joy in the presence of the Angels" (Holy 
Angels of course), Represents, there will be rejoicing 
then, as this will be in the times of the Restitution of 
all things. Hos. 2:14-15; Mai. 4:2. 

The Holy Angels (those who never sinned), do rejoice 
in the Great Plan of Salvation, and will rejoice when our 
Lord returns, to give repentance to the risen world of Man- 
kind. For, then their Friend — the Restored Fallen Angels 
(Jude 6) will have an opportunity to repent and come 
hack as soon as they see their mistake, and be restored. 
And the Holy Angels will have an opportunity to lead 
their Brethren (the Fallen Angels) out of their "chains 
under darkness" into the wondrous light of the Millen- 
nial Age. 

1. "Over one Sinner that repenteth," Represents, Re- 
pentance and Forgiveness in the Resurrection Age. Eter- 
nal Life will be their Reward. Death itself will be 
Destroyed. Psa. 66 :16 : 32 :8 ; Acts 3 :19-21. 



THE LOST SON 203 

21. THE PARABLE OF THE LOST (PRODIGAL) SON. 

Luke If): 11-32. 

Glossary. 

The scene of this Parable is laid in the Resurrection 

Age. And declares the Doctrine of the Return and Restor- 
ation of all Israel to their Promised Land, which cannot 

he accomplished, nor begun until they are brought out 
of their graves by resurrection. For tin- promises are not 

to the living dews of the present day, but to their Dead 
"f;it hers." Acts 13:32. 

a. "A certain .Man." Represents, in this parable, Isaac. 
Gen. 27:1-14; Gal. 4 : (i ; Beb. 11 .-17. 

In verse 11, Jesus Bays, "a certain man had two sons." 
Did he not mean, that certain man in, or according to 
the Scriptures we read, had two sons? In several of his 
parables, he uses the same expression | Matt. 21 :28j Luke 
12:16; 14:16; 16:1, 19). So n is evident, m this parable, 
he refers to Isaac who the Scriptures say, had Two Sons 
(twins). Isaac's are the only two sons, in the Scriptures, 
that can fill all the conditions of this Parable. So \\ •• 
see our Lord had studied the Scriptures, ami understood 
them well. A grand lesson for all of us. Alas, how few 
this day (with our land full of Bibles of r\i'vy Transls 
lion,) know that our Lord meant the two sons of Isaac. 
Hence the "two sons" of Isaac, follow as a consequence 
to be Esau ami Jacob. Jacob was accounted the Younger, 
hut by contract with his brother, he secured the Family 
Birthright, by paying the small sum of a "mess of Tot 
tage." He thus secured the Birthright Legally, and by 
it. saved his brother's life, in the aame deal. And yet 
Jacob was born at the same time with Esau, by his hold 
on to his brother at birth, which shows, he had by this, 
a natural claim to the birthright. 

And still, Esau would have died when he came in from 
the field, if he had not requested this contract from his 
brother and secured food. If Esau had died, then Jacob 
would have naturally inherited the Birthright. But God 
would have it otherwise, in order that the two boys should 
become Types of the two Classes of Blessings (Earthly 
and Heavenly) he had for all the families of the Earth. 
By prodigality Jacob 's descendants lost the greater of the 
two blessings promised the two boys. And in the Mil- 



204 THE LOST SON 

lennium they will have to take the "servants" place 
(Ileb. 3:5). And Esaus' descendants (as many of them 
as the Lord shall call) as Gentiles; and by the same con- 
tract, are taking the Greater place under the Free Grace 
Covenant, and, will become heirs of Jacob's Birthright — 
'Sons of God/' Heb. 3:6-9; I Pet. 1:2-4. 

b. 'Had two Sons," Represents, Two Nations — Gentiles 
and Israelites. Gen. 25:22-23, 35:10-11. 

God blessed Esau as well as Jacob, yet lie loved Jacob 
the most, because he intended his promises to the world 
of mankind should center in and around Jacob's descend- 
ants (Gen. 28:1-4, 10-15). Esau — the Edoinites — became 
in a short time a strong nation (Gen. 25:23). Father 
Isaac's Birthright Blessings, intended apparently for 
Esau (Gen. 27:26-29), implies, that God originally in- 
tended, through Isaac his representative, and Type of 
( hrist, that this Birthright Blessing (the Greatest of all 
Birthright blessings), should fall upon Esau's Descend- 
ants — the Gentiles. 

As God fore-knew that Jacob's posterity (the Israelites 
— the Jewish Nation) would through the deceitfulnesa of 
Adamie Sin. reject the offered Sonship, and Crucify their 
Redeemer, and thus have to accept the Lower position 
as "Servants," and also carry out God's Plan of the 
Ages, in the Fall of Adam, which he pre-arranged and 
permitted, by th< introduction of Sin and Death. And 
then afterwards Redeem with Adam from Death by Res- 
urrection. all the Race. So a knowledge of Sin. and an 
experience of Sin's consequences — Death; and. a Resur- 
rection from that Death, will give mankind an Experi- 
ence, that would prove to them, a blessing to all eternity. 
For, the first experience in Sin, will lead thousands, yea 
millions (in the Resurrection morning) to the Redeemer 
through Repentance and then, Praises for his Goodness, 
Wisdom and Love, and then readilv accept of Everlast- 
ing Life. John 11 :25-26. 

c. "The youngest son." Represents, Jacob — the Israel 
Nation— The Firstborn by Contract. Ex. 4:22-23; Hos. 
11:1; Rom. 9:4. 

The parable represents Jacob asking his father, for his 
Portion of the Estate. And his father gave it to him 
readily, implying, that Jacob wanted the Birthright, and. 
he got it. But he did not obey God, and he, as a Nation. 



THE LOST SON 205 

lost the Birthright, the same as Esau <li<l by a mess of 
pottage. 

d. "The eldesl Bon," Represents, Esau the Gentile Ma 

t ions, by becoming the youngest son by Contract. Gen. 
25:29-34 ; 27 :38-40; Jas. 1 :9. 

This parable here represents Esau as a dutiful son, who 
never wandered away from his Father God verses 28 32. 
So his father gave him all he had. Vs. 31. 

e. "Divided unto them bis living. " Represents, Earthly 
inheritance Blessings and Property. Gen. 27:36-29; 15: 
is 20; Dnit. 33:28. 

Bere we see the "Sup planter" Jacob afterwards Ns 
tion of Israel, holds by his Birthright Contract, from his 
brother Esau a Deed for all their Father's "Living.-" 
Afterwards when Jacob became a nation we see that 
Nation holds a warrantee I >eei I for all of Palestine with 
greatly extended borders, and that nation (Israel) holds 
the original Deed yd. and God so recognizes it. They 
were driven out of their land for their sins, and when 
they are sufficiently punished, God "will bring them 
back into their own not somebody's else Land." While 
Esau (all other (lent tie Nations hold a Warrantee \)r,,] 
for all the rest of the Earth, the largesl holdings you see 
Mien. 2:8; Isa. 51:3). The Parable says, "he divided 
unto them (both equal) all his living," when Jacob — the 

yOUnge8l son with all his possessions left home. 

f. "The youngest." Represents, Jacob Israel wl 
money or moveable property, and implies. First, as Bless- 
ings to "•Sons." Second, as Servitude to "servants." 
Dent. 33:29? II Sam. 7:23; Psa. 144 do. 

The youngest- Israel, lost his Blessings for which he 
sought (Con. 27:34). For Jacob left his possessions and 
went down into Egypt, thus Lost his Warrantee, while 
there, and ho returned through the Wilderne8S of Sin 
Sinai. When he got his Deed hack, hut now it contained 
a Conditional Clause. Aaron -was the Testator of this 
Conditional Deed or Covenant of "Works (which means 
Bondage). And Aaron will Mediate it to them, when 
he and they come up in the Resurrection, and when Cod 
will again make it a "Warrantee Deed, when he brins^s 
them into their Own Land (Jer. 31 :31). And it will he 
signed by Paul as a witness. Heh. 8:8-12. 

g. "The Eldest." Represents, Esau — Edom — Gentiles or 
Heathen who got Property of his Fathei, and implies. 



206 THE LOST SON 

First Servitude to "Servants." Second Blessings as 
' ' Sons. ' ' Gen. 27 :39 ; 33 :9-ll ; Judges 1 :15 ; Luke 15 :31-32. 

The Eldest kept his servitude at home with his property 
and took care of his old Father, because this was a Con- 
dition Deed to Esau — Edom — Gentiles — Heathen (Gen. 
25 :30 ; Isa. 63 :l-6) . Christ is the Testator of this Deed or 
Testament through His Angel (Gen. 24:7, 40), to Abra- 
ham for Isaac — Esau's father — of this Parable (Gen. 22: 
11), to Joseph in Egypt (Gen. 48:16), to Israel in the 
Wilderness (Ex. 23:20-33; 32:34). to Daniel's friends in 
the Fiery Furnace (Dan. 3:28; 6:22), to Zechariah con- 
cerning Israel in bondage under Darius in Babylon (Zech. 
1:9-17; 3:1-10). And Christ will be the Mediator of it 
to them — Tudah. through the Melchisedec Priesthood in 
the Resurrection morn (Heb. 7:11-17; 9:11-17). Both of 
these Deeds — Covenants, were sealed with Blood. The 
First with Blood of Rams (Lambs) — Burnt Offerings, 
which could not take away Sin. but Typified the Peal. 
The Second with the Blood of Jesus, which sacrifice alone 
did and can take away Sins. Jesus' Blood cleanses both 
Covenants or Deeds, being a Double Codicil Deed — Law 
and Grace Testaments (Old and New), represented by 
the double Breast Plate of Judgment, Ex. 28:15-16. 

After both of these Mediators have finished their work- 
in this Dispensation, which is nearing its close, then in 
the Resurrection, these two Mediators, will go forth with 
their Families, to Mediate for the Resurrected Race, by 
bringing God's blessings to every Family. Gen. 12:1-3; 
Acts 3:25. 

h. "The youngest went into a far Country." Represents, 
First, into Sin; Second. He got Husks (trouble) ; Third. 
The Father's Blessing at his Homecoming. Psa. 105: 
23-25; Tsa. 52:4-6: Luke 15:32. 

The youngest went into sin, represented by the Far 
Country, and got "Husks." and is living on such yet, 
but when their dead are resurrected, they will get the 
Father's home Blessing — The Birthright Blessing, which 
was his by Contract with Esau — Edom. which was his 
also by right of being Born at the same time with Esau 
(Gen. 25:24-26). Therefore. Jacob got the Birthright 
Legally and Justly, also Honorably. And, if any one 
sinned, it was his father, who loved Esau for the many 
meals of venison he received of him. And Esau Hated 
Jacob because of the Mess of Pottage. Compare Gen. 



THE LOST SON 207 

87:41-45, with Mai, 1:2-5; Rom. 9:10-16; Beb. 11:18-20; 

12:14-17. So a careful study of the Scripture references 
will show thai iliis parable was designed for the Resur 
net ion Age. 

i. The "Youngest" spent all, Represents, First, Prodi- 
gality ; second. \V;int ; third, Became liis Father's Servant. 
II Kings 17:15; Jer. 12:4-;'); Rom. 1 :21. 

The youngest, Jacob lost all of his Property by A. D. 
70, and will return home poor, in the Resurrection morn- 
ing, and get his Father's Second Blessing, under Hie New 
Covenant (Jer. 31 : :n-:un. In the Resurrection, this sec- 
ond work of Grace will occur after "he comes to himself," 
and thinks of his home, and his heavenly Father's Home. 
and Kingdom Promises. 

j. "Youngesl returns to his Bather," Represents, the 
Return «>!' Israelites after the Resurrection, ha. 35:10; 
Jer. 30:3, 18; Eze. 39:25; Amos 9:14-15. 

Moses then will be their Advocate. Aaron was their 
Mediator in this life. "When in the Resurrection, will 
their return take place? The answer is: when they have 
"received Double (punishment) for all of their sins." 
Is;,. 40:1-2: Jer. 16:18; Zech. 0:12. 

Reckoning from the time Jacob (afterwards named 
Tsrael) left his Uncle Laban's house, to depend npon God 
and himself, with all of his possessions ('sons, servants 
and eat tic V as. this is the time Hod took him as a Nation 
(Hen. 31 :3-9, 11-18), to the Cross of Christ Jesus; mrald 
make 1892 years, the point of time when Zechariah says 
"they will have received" one-half of their "Double." 
This being true; from the Cross the other 1892 years will 
expire in 1925 A. D. See Chronological Chart on paere 6 
in front of Book. Their Return then starts from their 
"Graves" (Eze. 37:12-13). Tf this standpoint of observa- 
tion is being the true Point ; their Resurreetion should 
begin in 1925. In the "First" effort. God "will fish 
them." that is. he will take them at their Will, if they 
will bite his Hook — "go." And after that fails. Cod 
will "send Hunters" after them, that is. take them who 
are unwilling- to go, against their will, and "bring them 
back from all Lands." Jer. 16:14-18. 
k. "The Eldest." remained at home. Represents, those 
of Edom over whom God "will Cast his Shoe" (Tsa. 60 : 
8: 108:9V The Bride for his Son. will get the Richest 



208 UNJUST STEWARD 

Blessings — the "Mark" of the Prize. Ruth 4:7-10; Isa. 
60:3-4; 66:12-13; Ats 15:14-17. 

The eldest — Esau, representing all the Families of the 
Earth, will then after the Resurrection of all the dead, 
receive their title to the Eden Restored. Then to as many 
as have come into Christ by Faith in this life, and by 
actual work in the Resurrection Life, Christ — Head and 
Body, will be the Race's Advocate — Attorney. Now Christ 
is their Mediator. 

The Moses and Aaron, the Priests, the Kings, and the 
Prophets, under the Law Covenant, drew out a Class of 
zealous worshippers of Jehovah, during Israel's "Favor." 
who will be Elders and Princes, in all the Earth in "that 
(Resurrection) day." A 144,000 of them will be "their 
Elect, ' ' ( Isa. 42 :1 ; 45 :4 ; 65 :9, 22 ; Rev. 7 :2-8) . Our Lord 
will also draw out a Class from the Gentiles (all other 
Nations.) that will constitute the Church his Body (Rev. 
7:9-17). And from this Church Class (multitude) — the 
second Adam. He will take a Class or "Little Flock" to 
he "the Bride"— a 144.000 (Rev. 14:1-5). These are the 
Christ Elect— The "Elect Lady." I Pet. 1:2; II John 1-3. 



22. THE PARABLE OF THE UNJUST STEWARD. 

Luke 16:1-12. 

Glossary. 

The scene of this Parable is laid in the First and Third 
Ages. And it shows forth the Doctrine of Covet ousness. 
Covetousness in the Spirit "World of Angels. Pride from 
their Lord — Lucifer led many of the Angels — "His 
Angels" — "The Devil's Angels" to revolt with him. 
All this after God— "The Lord God" (Gen. 2:4 to 6:4), 
had given Lucifer their Leader or Archangel, the addi- 
tional Stewardship of the Race, whom he — God — had just 
made and given Dominion (Gen. 1:26-28; Psa. 8:5-8). 
over the works of his hands, during his seventh dav of 
Creation (Gen. 1:5. 8. 13, 19. 23, 31; 2:1-3). Though 
Satan has all these Centuries been operating against our 
God, and have brought the Race of Mankind into misery 
and into death — the Grave prison, Ignorantly thinking 
he was interfering with God's Plans, and ruining the 
Race, when he was only the Steward of God, in carrying 
o ; ut, God 's Plans, in the^ Kingdom of yGod.and.the Kingdom 



UNJUST STEWARD 209 

of tin- Heavens. Job 1 :6-12; Zech, 3:1 2; Matt. I :10; 
18:36. 

a. "There was a certain rich man," Represents, God in 
Creation and Providence. Deut. 10:33; Pga. 24:1; .las. 

1 :17. 

This Parable was spoken to his Disciples (See vs. I), 
while the Three preceding parables The Losl Sheep, The 
Lost Coin, and the l.<«st s<»n Prodigal), Bee 15th Chapter. 
were spoken to the Publicans 'tax gatherers) and Sinners 
' out laws i. And the three Parables in Chapter 14, were 
spoken to the Jewish Quests, at a Chief Pharisee's Sob 
hath Day Dinner Tarty. The Parables in the 15th Chap- 
ter set forth the Lost Condition of All Mankind in Sin 
and Death, with all their Holdings of their Mother Earth ; 
But. sometime, somehow, and somewhere, they will all be 
permitted to "return to their former Estate" (Bze. 16: 
58-56). While the Three Parables of the llth set forth 
the Feasts of Blessings God. has provided for, and will 
serve to the Race, when they return to Their Former 
Estate in Bden, Restored by Resurrection I B*e, 16:57 63 
Then God will establish an "Everlasting Covenant" with 
all the restored Nations. 

Now- this parable of the Unjusl Steward, spoken to his 
Disciples, treats of the Effects of sin on the Angels, as 
well as on Man. though the Angels' Penalty ("Changes 

of Darkness") was lighter than Man's Penalty Death. 
Sin effected their Mental Powers, more than "the Child- 
ren of Men." Death will finally prove to Men and Angels 
that death is a Blessing over to mankind. For. Death 
is only a "Sleep" for a rest, from the moment of dying 
to the moment of resurrection. A Rest the Angels do 
not get. Man's Mental Faculties need rest, as well as our 
Physical Senses. Hence the Angels' Mental Powers were 
more effected, for they have no physical senses. Yet in 
the Resurrection Aire, it will require a great deal of 
healing power ("virtue") to be bestowed on the Fallen 
Angels, by the Church — then Spirit Born Beings their 
Judges. T Cor. 6:3. 

b. "Which bad a Steward." (unjust) Represents, Lucifer 
the Archangel, "Son of the Morning:." Tsa. 14:12-14- 
Jer. 3:10: Dan. 8:11. 

God, as the Rich man. always will be the Owner of the 
Earth and all things therein. He placed over the Earth 
the Man and Woman, whom he had just "made." And 



210 UNJUST STEWARD 

Lucifer, was the foremost, and the most intellectual of 
the Archangels, so through Pride of Heart he thought to 
Rule the Race, that God had just made in Adam. The 
Three Archangels spoken of in the Scriptures, are Lucifer, 
Michael and Gabriel. Isa. 14 :12 ; Dan. 12 :1 ; Luke 1 :19-26. 

"The Son of the Morning" (Isa. 14:12) implies that 
Lucifer stood first with God: and his ruling Province 
was at least one-third of the Angelic Host. Michael, over 
another third, and Gabriel over the other third. Lucifer 
in his Revolt no doubt drew most of his Province of 
Angels with him, and they all are become Fallen Angels. 
"Lucifer" fell to "Satan" through Pride (Prov. 16:18; 
Jer. 49:16; Obadiah 3-4; I Tim. 3:6), before his entrance 
in Eden as a Serpent. And "his angels" yet were boly, 
but later when they were permitted to enter Eden (trans- 
formed as men), and assist man to overcome the effects 
of sin (into wbich they bad just fallen), and toil for 
their subsistence ; instead of attending to their commis- 
sion, to help the fallen Race, and then return to the 
angelic "Estate" (Jude 6). they continued in Man's 
Estate — "Flesh." Then, while in this Assumed Estate, 
they loved, and married "the Daughters of Men." And 
their offspring were a Mongrel Race, neither men nor 
angels. Though this Mongrel Race were "men of re- 
nown." the Lord God sent the Flood and Destroyed 
(utterly) ; this Blood Nature Race was drowned with all 
the human family, who in any way was effected and 
connected with this "Fornication" and going after 
"Strange Flesh." Psa. 144:4-8: Jude. 6-7. 

Noah and bis family (who kept themselves from this 
contamination), were "Perfect in their generation" (Gen. 
6:9. 7:1), and thus were saved over in the Ark. After 
1600 years it was found that but eight Souls were free 
from this innovation or mixing of Natures — angelic and 
human. And these saved over ones "Replenished the 
earth" with the Pure Blood of the Adamic Race. Hence, 
in the Second Presence of our Lord, this Hybrid race 
will have no resurrection, or if they do have, they will 
be returned immediately into the "Second Death." For, 
Gen. 6:13: 7:4 and 23 says, they were "destroyed." De- 
stroyed in Greek and Hebrew means wiped out — anni- 
hilated. So it is well for the Reader to bear this in mind 
whenever he or she reads any scripture in the Old or 



UNJUST STEWARD 211 

New Testament, that contains the English word "de- 
stroy." Read it to mean annihilated or wiped out. 

c. "Who was accused <>!' wasting his goods," Repre- 
sents, Bringing Misery and Death into the world. Gen. 
8:13-16; II Cor. 11 :3; I Tim. 2:14. 

Satan (the Serpent was accused in Eden, for bringing 
sin ami Misery, and Death, upon the first two of God's 
handywork (Gen. 3:14). And when our Lord was here, 
he says, he saw Satan Fall (Luke 10:17 18 . and he with 
his angels was "cast down t<> Hell" (tartaros) the 
Lower condition of men. 1 1 Pet. '_' :4. 

d. "Said, how is ii I hear this of thee." Represents, 
the Death of Abel, whose Blood cried to God from the 
ground. Gen. 3:14; 4:3 11 ; II. I. 11 :4; Rev. 11 18 

The first apparent result of the "waste of Goods" 
was manifested in the death of Abel. No doubt, the 
earth yielded her full productions, np to this very date. 
And until then, when Adam cultivated the ground, it 
yielded "an hundred fold." Then, after this murder, 
the Earth itself became blighted (Cursed for man's sake . 
Gen. 8:2] ; fsa. 24:4-6. 

e. "Give an account of thy Stewardship," Represents, 
Satan falling from Heaven to the Earth, fsa. 13:9-10; 
14:ir»-17: :U:4-6. 

Here Divine Justice required the Serpent (Satan 
formerly Lucifer) to relinquish his Stewardship for his 
abuse of Power, by assuming human in the Brute form 
of a Serpent. To this day his manifestations air mental 
brutish manifestations, upon the minds of men, through 
trickery, jugglery, witchcraft and Spiritual Scenes, and 
all manner of deceitfulness of Sin. under the cover of 
darkness. Men and Women bewitched by this delusion, 
"love darkness rather than light" John 3:19-20) unto 
this day.' 

f. "Thou shalt no longer be Steward." Represents, the 
fall of Satan below the level of the hasest of men. Bze. 
•S2:7-9; Luke 10:18: John 12:31. 

Here Lucifer was reduced — "east down to earth." to 
operate only upon the minds of the fallen Race, as ap- 
pears today in Psychology. Hypnotism. Telepathy, and 
in all churchanity that is not superceded by Christianity, 
and the Love of Cod. shed abroad freely in the heart, to 
overcome the Evil one. 

g. "What shall 1 do, to beg I am ashamed." Represents, 



212 UNJUST STEWARD 

Satan's condition under "chains of darkness." Luke 
21:26; John 14: 30:16:11. 

I fnder Satan 's failure to compete with God, he set about 
to devise some other plan for a livelihood. In his fall he 
was not deprived of his intelligence, nor his ability to do 
evil, or even good. He is no fool, nor ignoramus. Oft 
times lie appears as an "Angel of Light" (II Cor. 11: 
13-15). Hence it stands us all to beware of his intrigues 
and treachery. 

h. "I am resolved what to do." Represents, the disposi- 
tion of Angels to mingle with men. Job 34:13-18; Acts 
7 :53 ; 26 :18. 

In the very earliest history of Mankind, God sent Lu- 
cifer's Angels to earth in order to repair the evil that 
their Leader had done. Instead of helping the Race out 
of Sin, they entered into a Conspiracy with their leader, 
and thus made matters worse than he did. So God de- 
stroyed the angel progeny from the face of the Earth 
(Gen. 6:5-7) on this account. 

i. "When I am put out of the Stewardship," Repre- 
sents, Satan and his Angels deposed bv the Flood. Gen. 
6:1-8: John 14:30. 

The Flood ended the "disposition" or permit of the 
Angels to uplift man. Since the Flood, the fallen Angels 
have nothing to do in the way of bettering man's condi- 
tion. They are "under chains of darkness" until the judg- 
ment of the Resurrection day. But the effects of their 
work and destruction to do evil ceased not. 

When God interposed with a Plan to Restore the fallen 
Angels, and especially Fallen Man. he made it known first 
to Satan (Gen. 3:14-15). second to Abraham, and then to 
Abraham's descendants through Moses: and then, gave 
his chosen people Israel, his Laws and Statutes through 
the Priesthood of Aaron, as a Mediator. Hence this disposi- 
tion of Angels (Acts 7 :53), was to continue until the Res- 
urrection of all the dead Race, and the Restitution of all 
things, spoken of by all the Holy Prophets since the world 
began. Acts 3:21." 

j. "They may receive me into their houses." Repre- 
sents, Satan's method of entering and controling Re- 
ligious organizations' "houses" and Secret Societies, and 
the world's Governments. Lev. 17:7: Psa. 106:37; T 
Cor. 10:20. 

Here we clearly see Satan losing his job, and falling 



UNJUST STEWARD 213 

to below the level of the fallen Race. Satan a1 once con- 
ceived the plan to organize Society, religiously and other- 
wise, and appear to them as an Angel of Light, and a 
good fellow helper. God all the while, permitting- him to 
do so, that in the end, God through Chrisl and his ( Ihurch, 
destroy all the works of Satan, and possibly destroy him. 
When this is accomplished, it will secure to God Ever 

lasting Glory, and secure Eternal Blessings to "wl i- 

soever will " obej of t he Race. 

To accomplish this greal work, God is "calling out 
(now) of the Gentiles a people for his name." A people 
who in the Resurrection time, is to "be like him" in 
dirine aature or constitution, to assist him in this work, 
when this Dispensation changes again. Satan having 
assisted in organizing, Nations. Societies. Churche* 
called), etc., and all the while appearing as an Angel of 
Light, and to them all. he is welcomed, as the Prince and 
Ruler of this evil world. John 14:30; Bph. 2:2. 
k. "He (Satan) .'ailed all of his Lord's (Divine Jus- 
tice) debtors," Represents, all his Lord's debtors "his 
Angels;" and ordered them to settle with him, now in 
this life. II Kings 4:7; Matt. 18:22; Gal. 5:3 I 

Note: Unit this order comes from Satan the Qnjusl 
st,. ward- "the Prince of this World" John 12:31; 14: 
30; 16:11). Though Satan is the Prince of this world, he 
is also at the same time, the Steward of God his .Maker 
(Job 2:1-7), and so is made overseer of his Blaster's Pos- 
sessions. Satan is under Divine Justice direct, who is 
God's Representative to Earth's Court. Hence any Debts 
that were contracted by Ins Master's Subjects, were owing 
to the Master, and not to the steward. I'.nt a Steward in 

Bible Times, had full control of his Lord's <i Is. and 

Subjects, in the matter of Expenditures and Receipts. 
And also, he had power to Rebate any debts that any of 
his Subjects were not able to pay. 

So Satan, as the Prince of this world (Dispensation) is 
only a Steward of Cod. and all of his accounts, as well as 
ours, are owing to God, and all of ours must be ac- 
counted for first to Satan, as our Prince. We are in this 
life, under the "Prince of Darkness." of Sorrow, and of 
Death. God holds him responsible for our self care, ami 
he must render to bis Lord our earthly condition, and we 
are excused or Pardoned out of the prison of death to 
which Satan finally lands us. It will be entirely different 



214 UNJUST STEWARD 

in the Resurrection age, when our Lord is Prince of the 
Millennial Age. Then we shall be under the "Prince of 
Peace," of Joy and Eternal Happiness and Health. 
1. "The first one, how much owest thou to my Lord," 
Represents, All the Fallen Angels once as the Sons of the 
Light, of God. Job 1 :6 ; 2 :1 ; 3 :20-23 ; 38 :7. 

The First violators of God's Laws were the Angels, 
"who gave themselves over to Fornication," etc. (Jude. 
7) and became Debtors to the Lord God. And being in 
the first Confederacy with Satan (Isa. 8:12-15), he, Satan, 
forgave half of their (his good Natured Friends) Debr, 
knowing his Lord God would approve his actions. God 
is always merciful to his creatures — especially to the Hu- 
man Race. God did approve Satan's Action, but not his 
Motives. His Motives were Selfish — for himself, 
m. "An hundred measures of Oil," Represents, their 
Holy example, to lighten up the pathway of the Race, who 
had lately strayed in the Dark ways of Sin. Then these 
Angels also failed. Eze. 27:17; Zech. 4:11-14; Matt. 5: 
13-16; Rev. 11:4-6. 

These Angels, according to Isa. 14 :12, are accounted as 
"Sons of the Morning" — Light from "Oil," hence they 
are found Dealing in oil — Reflection of God's Holy 
Spirit's Influence (Matt. 25:9-10) that Reflected over 
Creation from the "beginning" (Gen. 1:5). So when 
Lucifer fell he sought a habitation in the Darkness, apart 
from the Light of God's Spirit (Gen. 1:4-5; Jude. 6), so 
God gave even him his choice. Compare such dealings 
in oil with the Rockefeller's Oil Company, and see them 
as very reckless dealers, yet very successful in supplying 
the source of Light. Light of God is what the world needs 
today. Electricity is the Coming Light. It is the true 
Light of the Son of God that is to lighten every man com- 
ing into the world (John 1:9). Gas Light may be used 
first in "that day" according to Zechariah 14:6-7, so from 
Oil to Gas, and now to Electricity shows that God's com- 
ing Glorious Kingdom is fast approaching, 
n. "Take thy bill and quickly write fifty," Represents, 
Satan reducing their Debt one-half, so they should not be 
' ' destroyed. ' ' Psa. 86 :5 ; Matt. 6 :12 ; I John 1 :9. 

So God, their Lord as well as ours, accepts one-half, 
the Fallen Angels' debts, by putting them "under Dark- 
ness" (the Common Phrase — He "Fired them"), and not 



UNJUST STEWARD 811 

putting them into death, which is the full Debt. 
o. "To another, ln»\v much owest thou.'" Represents, 
Fallen men as "sons of Toil" — growing wheat, etc. I ten. 
8:18-19; Psa. 104 :14-15 ; Joel 2:23 24. 

The 1 1 » • x t violators of God's Commands were the Race 
in Adam, whose Penalty was the "Sleep of Death," a 
lighter punishment, while it is a "Sleep" — a Rest. Eence 
Man was able to pay to Satan 80 per cent of their Debt to 
him. Then man s first Punishment is lighter than Angels' 
first. 

p. "An hundred measures of wheat." Represents, Our 
Race's productions, by tilling the Soil, and by the sweat 
of the Brow, to sustain the present life. "Sleep" is sweel 
after Toil. Ex. 34:22; Ruth 2:23; Eze. 31 :9. 

Mankind is found dealing in farm productions Wheat. 
Bread in the broad sense being the principal food for the 
Race : and Satan, as t he Steward of God, has charge of all 
of our Foodstuffs. Be has made our depraved appetites 
so keen, with his Adulterated Poods, and Drinks, that the 
mass of mankind are crying out daily. Baying: "What 

shall we eat. or what shall we drink, or wherewithal! shall 
we he clothed" (Matt. 6:31 I. "They say let us eat and 
drink, for tomorrow we die" (Isa. 22:13). Man is be- 
come a glutton, under Satan's Rule. The unjust Steward 
controls the Hum Traffic, and he has thus ruined more 
souls, and sent them through shame and rags to the 
Drunkard's Grave, than the Sword has. 
q. "Take thy hill and write fourscore." Represents, 
Death added, to losing their home in Eden. Kx. 10:16-18; 
I Kings 13 :G-7 ; Acts 8 :'_ ) 'J-24. 

Was Death a lighter punishment, while "asleep" in 
the Tomb till Christ cornel than "Chains of darknesss" 
until the Resurrection) Yes. For, Death is a Rest, like 
rest in Sleep, hence a blessing; while Restraint under 
Bonds, is a much greater Punishment. The Dead, while 
"dead know nothing" (Eoel. 9:5). And as the Race are 
to be Redeemed by Resurrection, death is a rest the while, 
until Christ comes. With this true Thought in the mind, 
Death has no Terrors. 

r. "The Lord said the Steward had acted wisely." Rep- 
resents, Any act of mercy or forgiveness, is commended 
by God, the original Ruler over Angels and Mankind. 
Ex. 1 :10 ; Psa. 101 :2-3 ; Rom. 1 :14. 

Here, the Lord our God fully approved the action of 



216 UNJUST STEWARD 

Satan (Job 1:6-12; Zech. 3:1-2; Luke 22:3; Rev. 3:9). 
(I od always recognized him as his Agent or Steward. 
Though God did not approve of his selfish Methods, yet. 
he recognized the Devil's work, as carrying out God's 
own purposes. And his purposes are always for man's 
greatest good in the end. 

s. "For the Children of this world are wiser in their gen- 
eration." Represents, the wisdom of men, is greater than 
the wisdom of Fallen Angels. For Angels' "darkness" 
is in their Eyesight. Man is only "Blinded by the god 
(Satan) of this world." Psa. 8:4-6; John 12:35-36; Eph. 
5 :S-!>. 

Death is a rest to the Mind also, hence is a blessing. 
Therefore, then, men will be wiser than Fallen Angels, 
so Paul says, "they shall Judge" — (sit in judgment) the 
Angels. I Cor. 6 :3. 

t. "Than the Children of light." Represents, in this, 
that the fallen Angels have totally failed in their effort to 
help the fallen Race. Gen. 6:2-13; II Pet. 2:4-18; Jude 
6-10. 

Hence, Fallen Angels failed in Wisdom, in regard to 
their duty to the Race of mankind. It appears, that the 
fallen Angels have totally failed in helping mankind, but 
very successful in leading mankind into "all conceivable- 
tiess of Sin." Job 15:35; Isa. 59:4-8; Rom. 7:7-8. 
U. "Make yourselves friends of the Mammon of unright- 
eousness," Represents, God as instructing his followers to 
be friendly to Rich men. Prov. 18:23-24; 27:17; Matt. 
11 :19. 

The application is: that the Lord's people should show 
the spirit of kindness to all, even to the miserly man. 
v. "That when ye fail, they may receive you." Repre- 
sents, Rich men's favor can be obtained by our friendli- 
ness to them. Prov. 14:20; 19:4; Matt. 10:41-42. 

This implies, that our riches if we have any, most al- 
ways fail, and by friendliness to riches or rich men, when 
ours fail, they will share with our poverty. This teaching 
of our Lord shows, that he did not consider riches as sin- 
ful. And every child who loves God, should secure as 
much of riches as possible righteously, and then it will 
not be unrighteous Mammon. 

w. ' " Into everlasting habitations, ' ' Represent, the wealth 
of the world will be shared with the Righteous Everlast- 



UNJUST STEWARD 217 

ingly, in the Resurrection Dispensation. Prov. 3 :33 ; 1 
Gor. 3:8-15; Eph. 3:8. 

When the world's Billions <>!' people Bre resurrected 
and they from every and each A.ge, and Generation st ri\ <• 
to gel "their former estate," and holdings; their Rich 
men, and their Poor men will struggle for their Legal 

righl they lefl when they passed from this life. This will 

produce a Race War, that will bring on the "great time 
of trouble" (between Capital and Labor), such as never 

was. since there was a Nation, even to that same time 

i when the Race are all out of their grave, ami seeking 
their Homestead ). and "at that time, thy people ("of the 

Resurrects f the Just" Dan. 12:1; Acts 13:38-39; 

24.1;"); Kom. 2:13; 3:26) shall be delivered, every one 
that shall be found written — in the book" — not the Book 
of Moses, nor the Book of Life, nor of the Lamb. Hut 
a Book of Justification Special Book found anion-,' "The 
hooks," which will contain the Three (lasses of the three 

Covenants (Law. Grace and N-w . Dan. 12:1-2 , Then 

the Angels, will receive the Redeemed into Everlasting 
Lite " Everlasting- Habitations. ' ' 

X. "He that is not faithful, in that whieh is another 
man's." Represents, that we are Trusted as Cod's Stew- 
ards, and must return our Trust fundi "whieh are an- 
other's," to him; with an itemized Statement. Bence we 
have great Responsibilities. Prov. 18:17; 25:13; Luke 12: 

42; 1 Cor. 4:1. 

We are all Stewards of Cod's Mysteries and Merei.-s. 
and not Heirs yet. They are not our Own. They are not 
Gifts. Loans only. The same with our Worldly Posses- 
sions, they must all be returned and accounted for, to the 
Lord God, our Merciful Father. 

y. "Who shall give yon. that whieh is your own?" Rep- 
resents, We can claim our Reward, if we are honest 
enough ami can handle another man's Share wisely and 
not selfishly. We shall fail in our blessings promised us 
under the Abrahamic Covenant (Gen. 12:3). if we fail to 
wisely use our Stewardship. And if we fail thus, in the 
Resurrection age. we will be cut off in the second Death. 
Matt. 25:46; Rev. 20:13-15. 



218 RIGH MAN AND LAZARUS 



23. THE PARABLE OF THE RICH MAN AND LAZ- 
ARUS. Luke 16 :19-31. 

Glossary. 

The Scene of this Parable is laid in this Dispensation, 
including the Resurrection of the Dead. Setting forth the 
Doctrine of Death and the Resurrection, or this life and 
the Lite to Come, with the River of the death Condition 
of Unconsciousness running between. All the Race are 
Buried in this River, and forgotten except by God, who 
lias their names written in the Look of the Life of the 
Race. This is another Book among the Books, which con- 
tains the Larger portion of the dead Race. 

a. "There was a certain Rich man," Represents, the 
High Priesthood of Israel's Government. Ex. 28:2-43; 
Num. 35:25; lleb. 4:15; Rev. 18:16. 

This Parable is different from other parables of our 
Lord's teachings, and not in any way connected, so that 
many think it not genuine. But it sets forth some doc- 
trines surely connected with the Plan of God in the Fall 
and Rescue of the Race ; that it becomes a safe basis for 
reasoning, if properly understood. When properly un- 
derstood, it sets at naught, many errors given to it. The 
expression. "There was a certain rich man" and "a cer- 
tain beggar," shows the fact, that this parable, like many 
others, were drawn from persons or classes of persons, in 
the Scriptures. Whether true or untrue, it gives us some 
Vital Facts concerning the dead state. In this Light, how- 
descriptive of the High Priesthood, and the Jewish Gov- 
ernment, under God's Special favors. 

This Parable, like all other Parables, is Literal and its 
meaning all literal ; or. it is all Figurative, and its mean- 
ing all Figurative. Yet, it may be part Literal, and part 
Figurative ; and its meaning part Literal and part Figura- 
tive, but it is not so stated. Nevertheless, it is all Real, 
and Truthful in Facts. For all parables are things said, 
and something else is the meaning. It would not be a 
Parable if such was not the case. Hence, here we think 
the "certain man" is the Priesthood meant, of Israel, and 
represents the Government of their Nation — A Theocratic 
Government. 

b. "Who was clothed in purple and fine linen," Repre- 



RICH MAN AND LAZARUS 219 

sents, the Special Blessings and Favors by the Clothes of 
1 rirsts and Nation. Ex. 39:1-5; Lev. L6:4j Rev. Lev 

This Priesthood was clothed in Purple and line linen. 

It was "for Glory and for Beauty" (Ex. 28:2-4:), and 
Represented their Special promised Blessings, thai oilier 
nations did not have. They are Types of the Promised 

Blessings, the Lord's Consecrated (the I 'riesi hood Wciv 

consecrated— Lev. 8:1-30) people will get in this life. 
Promises in this life, and Blessings in the next Lite. And 
these Promises are ours today, If we are devoted to the 
Lord's teahings in the New Testament [covenanl Scrip 
tnres. This Covenanl is the Grace Covenanl that Paul 

speaks of so many times in t he Hebrews ; improperly t rans 

l.i led " New," when it should be "Grace." Paul in Heb. 8; 
7-13, refers to Hie Covenant that will he applied to the 
('ailed out (ones) of the Gentiles (by the Apsotle James, 

Acts 15:14-16) and the Covenant that will be applied to 
"Israel and Judah" in the resurrection times, and to be 
"written in their hearts and minds"; so after then, they 
will need no Mediators. Then. Christ Head and Body, 
and Aaron through Moses, will become the "Advoates" to 
them of the New Covenanl (Heb. 8:8-13), which is to he 
applied to the world of Mankind in that Age. 

c. "Ami fared sumptously every day." Represents, 
Earthly and Spiritual Law blessings. Psa. 1 :1 ; 65 :4 ; .las. 
1:12; Rev. 14:13. 

And this Priesthood Nation, enjoyed Special Kavors 

all down their history. Tine, at times they were denied 
these blessings, because of their Sins of Idolatry, hut their 
Blessings returned to them when they reformed, and. 
finally they ceased to reform, and God gave them over to 
their enemies, until their nation went down, and was 
carried to Babylon in hOh B. 0. And they were destroyed 
— wiped out as a people in 70 A. I). These Blessings were 
God's Laws ami their Earthly Agricultural products. 

d. "And there was a certain beggar," Represents, in 
like manner Publicans and Sinners — Gentile Governments, 

■ 27:1!); I Sam. 2:6-8; Matt. 9:10. 

This "Certain Beggar" is the Gentile Governments, 
represented in the Edomites, Philistines, Assyrians and 
Babylonians. They were all Idolaters. They more or less 
worshiped Reptiles and creeping things, of the smaller 
kinds. They lounged in filth and disorders. These 
brought on Leprosy, and many other contagious diseases, 



220 RICH MAN AND LAZARUS 

and generally these fell among the poor classes, that made 
Leprosy a national pest. 

e. "Which was laid at his gate, full of sores." Repre- 
sents, Leprosy — the worst disease known. Isa. 1:6; Matt. 
8 :3 ; Rev. 16 til. 

The Nations were lying at the Gate of Mercy (the back 
gate) all the years the Israelites were a Nation "faring 
sumptuously every day" (year), to A. D. 70 (Gen. 22:17; 
24:60). and as it says "full of sores," as well as Poverty 
stricken, and Paralyzed. 

f. "Desiring to be fed with the Crumbs," Represents, 
These sick and poverty stricken Gentiles, desiring the 
least blessings from the wealthy and Prosperous Jews. 
Ex. 16:32; Matt. 15:26-27; 25:37. 

God's table is always overflowing with blessings. And 
until our Lord's time, they were for the Israelites only, 
yet those blessings, were not to be wasted. And still the 
Israelites, did continually waste God's special Favors. 
Threw them out of their back "Gate," as Garbage, that 
puzzled their City Police, to know what to do with the 
waste. So they encouraged the Dogs, and their poor 
"neighbors" to come and help themselves. The Gentiles 
(Dogs) were entitled to as many, yea all of these bleiw- 
ings that the Jews wasted (crumbs), and they secured all 
they could. They are represented by Lazarus (from 
Lazav — Latin)— A person infected with any nauseous dis- 
ease. He being without hinderance at the back Gate 
(where the wastes always accumulate) to get the best of 
t lie wastage. 

Hungry dogs are always around such places to get their 
meals — the Low and Half Bred Jews. These dogs repre- 
sent the Publicans and Samaritans, and by the Jew they 
were considered but little better than Heathen or dogs. 
Publicans and Samaritans, though Israelite, on account 
of their Poverty and Occupation, were on a par with 
Gentiles. Matt.* 15 :21-28. 

g. "Which fell from the Rich man's table." Represents, 
the overflow of God's Blessings to Israel. Gen. 48:15; 
Ex. 25:28; Eze. 44:16. 

The Gentiles had no Blessings especially promised them. 
They had to get their living by the Sweat of their Brow 
from this sin "cursed ground" (Gen. 3:17), hence could 
not claim any, yet they had the same privilege to the 
Blessings, the Jews "cast away" or "let fall from their 






RICH MAN AND LAZARUS M 

Table" as the dogs and cats have from the garbage wastes 
of any man's table. Hence at this "Gate" the dog and 
the beggar, met on a common level as one and the same 
individual. "Moreover the dogs licked his sores.'' which 
shows that the Samaritans were always ready to give as- 
sistance to all in distress. Luke L0:33-34. 
h. "The dogs came and licked his sores." Represents, 
Benevolence by any who would do good. Ex. 22:81; 
Matt. 15:27; John 4:9. 

The -lews considered the 1'nblicans and Samanlans 

(though of their own blood) greal sinners. While these 

sinners were always willing to do the Israelites a favor; 

and glad to get any of ( Jo. I's Blessings thai the Israelites 

wasted. Here is a i al lesson for all of US as the Lord's 

followers. But in many cases the reverse of this obtain*?. 
i. "It came to pass that the beggar died." Represents, 
the Gentiles' condition of Poverty ended. Rom. 5:6; 

ILL. 11 :L{; Rev. 14:13. 

And the due time had come, in God's Plan, when the 
Israelites' "iniquity was full," and La/arus died to this 
condition of poverty. For there was no more garbage 
found at the "Rich man's gate." He had gone and Poor 

Laxanis and the dogs knew not where. 'Phis kind of 
living for them was no more. Lazarus' "sores" needed 
no more "licking," for he was dead and gone not buried 
as the "Rich man " was. 

j. "And was carried to Abraham's Bosom." Represents, 
now the Gentiles are translated into God's favor. Isa. 
51:1-2: Matt. 3:9; Jas. 2 :21. 

Lazarus was carried by Angels to Abraham's old home 
that the Rich man had vacated by his "death and hurial." 
This was Abraham's Bosom. Lazarus did not die "nor 
was carried" in the manner, that common Theology 
teaches, for a dead man would not he of any use to Abra 
ham or even to God. Lie would have been a dead weight 
in Abraham's Bosom. 

We do not seek to iernore any plain statement of the 
Bible, but we do seek to know and understand its true 
meaning. Remembering, this is a Parable; and must be 
understood, as other Parables are understood. Our Lord 
Explained The Sower (Matt. 13:18-231. The Wheat and 
Tares (Matt. 13:36-43), The Draw Net (Matt. 13:49-51). 
We have tried to follow our Lord's rule. The Gentiles 
now come into God 's Favor as a whole, but thus, under the 



222 RICH MAN AND LAZARUS 

New Testament in Jesus' Blood — Free Grace Covenant. 
The Gentiles must lay hold of these Blessings hy Re- 
pentance and Faith, and then Consecrate the Soul unto 
Death (until the Soul dies — Rom. 12:1), in order to secure 
the "Favor" of God in the Resurrection Life. And at the 
same time, the obedient Jew is to secure his "Favors" 
that are "left behind" for him, in the same way. Hence, 
hut few Jews of this day are drawn by God 's Spirit, into 
the Gentile Banquet House. The Gentiles and the Jews 
as a body do already receive or have a fore-desire of and 
will, in God's due time, be admitted together to the Rich 
Man's Table. 

k. "The Rich Man died also," Represents, the Israelites 
as having lost their "Favor" of God, at the same time the 
Gentiles got the "Favor." Lev. 26:21-24; Rom. 11:15; 
Jas. 5:1. 

The Rich Man and Lazarus "died" at the same time, 
and thus show a changed conditon similarly to both indi- 
viduals — Nations. 

1. "And was buried." Represents, the Israelites "cut 
off," and the "Gentiles come in." Lev. 26:14-18; Joel 
1:8-10; Luke 15:13-14. 

And the Rich Man "was buried" in the ground, but the 
Poor Man was "carried to Abraham's Bosom." This im- 
plies, the Jewish Government disappearing in A. D. 70, 
and has not yet been resurrected. But is lying in Hades 
— Hell, still, waiting for Gabriel's Trumpet. 
m. "In hell he lifted up his eyes, being in torment." 
Represents, anguish, in the Lost Favored condition. Eccle. 
0:5: Matt. 22:32; I John 4:1 8. 

"Tn hell he lifted up his Eyes. Being in Torment." 
How impressively Significant. Their Kingdom Cast Off 
by God their King, And yet their High Priesthood to this 
day. are trying to "Lift up their Eyes, being in Torment. " 
And will be "in Torment" until their "Seven Times" 
punishment is completed, which, most likely commenced 
when their Nation was destroyed or rather "Carried 
away" bv the King of Babvlon B. C. 606. Lev. 26 :18-26 ; 
Matt. 1 :17. 

"Hell" here, as in other places, means the dead State; 
the Penalty of the Adamic Condemnation. It is from the 
Greek word Hades, and is the same as Sheol, in the Re- 
vised Old Testament. It is Translated ten times Hades 
in the New Testament, and means the Adamic or First 



RICH MAN AND LAZARUS 223 

death. And "Hell" is there Translated eleven times 
Gehenna, and means the Second death. Ami One time in 
II Pet. 2:4, it is Translated from Tartaros, and means 
"Oas1 them down to (not into) Hell." Peter here refers 
i<> the Angels who Sinned before the Mood. Angels' pnn- 
ishmenl for sins was not Death {Hades), i«iit "Bonds In 
Chains of Darkness." It was "down to," not into Death. 
But they will be relieved from that condition in the 
"Judgmenl of the Greal Day" as Peter and Jude says. 

It will not be so with the Race of Men. Their punish- 
ment is death Hades. It is for Adamic Transgressions, 
and in the next Life I if disobedient still). Man's punish- 
ment will then be Gehenna the Second Death ou1 off 
from Life Forever (Matt. 25:46. See Emphatic Diaglott). 

.Man was made hy his ( 'reator to live Two Lives, and made 

Liable to Two Deaths. The First life is from the Greek 
word Psucht , in the New Testament, and from the Hebrew 
word Chai in the old Testament. And the Second Life is 
from the Greek word Zoe, in the New Testament, and it 
has no equivalenl word in the old Testament. For the 
Second Life was not yet Revealed, was only hinted at by 
Moses ami t he Prophets. 

The future or resurrection Life, was not revealed to 
Israel, only Shadowed unto them, in their Tabernacle 
Ceremonies and Law Covenants. It was brought to Lighl 
by our Lord I II Tim. 1 :10); And we are admonished to 
"Seek" the Second Phase of this IvVvela t ions I Rom. 2:7 , 
The First Phas< — Psuch( life, is secured to the vast ma- 
jority of the Race, by our Lord's Resurrection, who also 
will raise the Race, when Gabriel blows his Horn. While 
the Second Phase is secured in the Resurrection hy previ- 
ous Consecration (Rom. 12:1). The Psuchi life is the 
Race's First life, and it a condemned life, and ends in 
Death. This Death cannot be escaped by any One. nor by 
any course of living, or Pennance. Ft is inevitable to all. 
The Righteous man must die as well as the Wicked one. 
In "Adam all die" (I Cor. 15:21-22). But the Zot Life. 
is the Life after the Resurrection (John 5:28-29). And 
its duration is Everlasting on a Probationary or Trial 
Basis. 

This Future Life, all get without asking for it; it is 
now assured to all by Jesus Christ's Resurrection, and Ins 
Atonement, and it is to last a thousand years, under a 
Fail- and Impartial Trial. Perhaps a few Incorrigible 



224 RICH MAN AND LAZARUS 

ones, will not live out their allotted time, and die the Sec- 
ond Death, when only one hundred years old (Isa. 65: 
20). The Future Life is an Everlasting or Eternal Life, 
while this Present life is only a Transitory or Mortal one. 
We come into the present by natural Birth, without any 
precedence, hut we come into the next Life hy Resurrec- 
tion, with this life for a precedence. Then, by obedience 
we live Forever; or by disobedience, we die, and are then, 
dead Forever. Death Typified by the Jordan River in 
Palestine, lies between these Two Lives. This death River 
is called "the Valley and Shadow of Death." It is as a 
sleep for a night, and. it is called a "sleep" by our Lord 
and his Apostles. This Idea of Death, is especially ob- 
served since Jesus paid the Ransom. And the Redemp- 
tion is the Resurrection. 

n. "See Abraham, and Lazarus in his bosom." Repre- 
sents, their consciousness of their changed condition. 
Josh. 24:2-4: Acts 3:25; Gal. 3:8. 

This illustration shows that the Israelites, and their 
descendants did not die — as the Parable seems to show — 
but their Kingdom and its Sacrificial Ceremonies died. 
And the Gentile Governments, are the governments that 
God is Blessing, while He is taking out from them an 
obedient people hearing his name, called "the Church," 
whose names are recorded in Heaven — the third Heaven 
that Paul says he was caught up to. II Cor. 12:2-4. 
o. "Father Abraham have mercy on me." Represents, 
the Scribes (writers of the Law), Priests (teachers), and 
Pharisees (the doers), will repent sometime. Psa. 57:3; 
Prov. 16:6; Hos. 4:1. 

This Lamentable cry of the Jews for eighteen hundred 
years has been. "Father Abraham, have mercy on us." 
Travelers to Jerusalem say. the Jews are almost daily 
seen about the Ruined Walls of their deserted Temple, 
lamenting their Misery and Punishment. But thank God 
that their "Seven times Punishment" is nearlv over. Isa. 
40 :l-2. 

p. "Send Lazarus, that he may dip the tip of his finger 
in Mater." Represents, that the Jews will then, take any 
favor of a Gentile. Amos 8:11-12; Luke 15:18-19; Eph. 
2 ;12-13. 

Send Lazarus, etc.. shows, that the time was to come, 
and, will come when they all will cry to Abraham as their 



RICH MAN AND LAZARUS 

father (Matt. 3:7-9). And thai time seems to be near at 
hand. If so, then Abraham will soon arise from death, 
q. "And cool my tongue ; I .nil tormented in this flame." 
Represents, very forcibly, the preaenl con. lit ion of the 
dews. Heb. 11 :37; Rev. 9:5; 20:10. 

Their cries today are still dimly heard, and their tongue 
(language) is nearly extinguished ; being now "parched" 
nearly eighteen hundred years in this tormenting Flame. 
r. "Abraham said. Son. remember thou hadsl thy good 
things," Represents, meditation and remorse <>n their part. 
Deut. 5:15; I am. 5:2; Isa. 43:26. 

Abraham said, etc., seems to say to us, thai all we can 
do, as the representatives of God's blessings to them; is 
to say, "Remember." And to treat these Afflicted Sons 
of Abraham, with Pity and Holy respect, knowing from 
the Scriptures, thai God's wrath will not continue much 
longer against them. Bu1 we Bhould Rejoice, that they are 
not in Conscious Torment, while they are "asleep" in 
Death, waiting the Lord 's. Return, and the Resurrection 
of the dead. 

Oh! the horrible thought, that God is Roasting them. 
and all others (except a few), in a furnace of eternal Pi 
This is the deception (deceiveableness of sin), of the dark 
Ages; instigated by Satan, and wilfully Evil men. Such 
sentiments are unworthy of the belief of intelligent men. 
It is dishonoring the Scriptures, and, Blaspheming God, 
who it is claimed by some, is the author, ami Executor nf 
such Diabolical Horrors. Away with such "Doctrine of 
Devils." T Tim. 4:1. 

s. "And likewise Lazarus Ins evil things." Represents, 
Meditation mi the Gentiles' Future. Eze. 29:16; Malt. 3: 
5; Heb. 10:32. 

We ouirht to rejoice that God has cut the Israelites off 
for a season, that the Gentiles, including us. may come in 
and enjoy "the Feast of Fat things." And rejoice with 
willing hearts, and at once accept the Invitation, to be- 
come, if we can "partakers of His Divine Nature." 
t. "Now he is comforted, and thou art tormented." Rep- 
resents, present condition of Jews and Gentiles. Psa. 119 : 
50 : Jer. 31 :15 ; Rev. 9 :5. 

We ought also to rejoice that their "Torment," will be 
like "Refiner's Fire," that it will "refine" the whole 
Jewish Race; so in their Resurrection, they will he more 



226 RICH MAN AND LAZARUS 

than willing to return, yea, more than anxious, to serve 
the Lord God always thereafter. 

u. "Between us and yon a great Gulf is fixed," Repre- 
sents, God 's Plan of the Ages. Isa. 59 :2 ; Acts 3 :19 ; Rom. 
11:27; Eph. 1:10; 2:7. 

That Great Gulf is Fixed in God's Foreknowledge and 
Plan, between the Jews and Gentiles, and is in evidence 
yet more than ever hefore. For, no devout Jew ever 
crosses it to accept the Religion of Jesus Christ their Elder 
Brother, nor a Gentile any more crosses the same Gulf to 
accept the Jewish (present) Religion, 
v. "So we cannot pass it to you, nor you to us," Repre- 
sents, The "Times of the Gentiles" are fixed and the 
"Seven Times punishment" also of the Jews. Isa. 55:10- 
11; 14:24; Acts 5:39. 

God hy Moses told the Jewish people, that for their Sins 
he would Punish them "Seven times" for their Sins. He 
told it to them four times over, in the same discourse to 
them (Lev. 26:18, 21, 24, 28). And our Lord told them 
when he was here, that their Nation — "Jerusalem shall 
he trodden down of the Gentiles, until the Times of the 
Gentiles be fulfilled" (Luke 21 :24). God holds the Reins 
of Governments in his own hands, and will perform his 
wondrous works in his "Due Times." 
w. "Therefore send him to my father's house." Repre- 
sents, The former twelve Tribes — then, in our Lord's time, 
the Two, Judah and Benjamin. Eze. 2:5; 17:12; John 
14:2. 

Send him to my Father's House (Kingdom), etc., seems 
to imply, that the Lost Tribes are in a better condition, 
than Judah and Benjamin. These were then, scattered 
among all Heathen nations, and as they then, were indus- 
trious and frugal in their habits and savings, so they got 
along well with their heathen Neighbors. But the Ten 
Tribes today are all in Hades — Lost. 
x. "That he may testifv to my five brethren," Repre- 
sents, The Ten Lost Tribes. II Sam. 19 :43 ; I Kings 14 :1- 
18: Eze. 37:11. 

The Ten Tribes (Five brethren) implies, that they of 
themselves, hold no claim on God's promises, and are en- 
tirely "Buried." and their Identity long ago has disap- 
peared. Hence, the impropriety of the present requests, 
and efforts to have them to return or accept the Christ, 
religion, and the Impassibility of the "Gulf." 



RICH MAN AND LAZARUS 227 

y. "Abraham said. Ie1 them hear Moses and the Proph- 
ets." Represents, the Law and Testimony (Old Testa 

in. -lit Law Covenant >. Deut. I :10; Isa 34 :1 ; Acta 3:25 26 

These words of Chrisl Jesus, "let them hear Moses and 
the Prophets," imply that Abraham knew nothing abonl 
Moses and tin- Prophets' teachings, for their teachings 
were not given to the world until centuries after his time. 
Hence our Lord desired thai his bearers should know that 
there were to be a Resurrection of all the dead, when these 
things will I"' accomplished, and these Tribes represented 
by the Five Brethren the Ten Tribes, who are in Hades 

Hell. After their Resurrection, they can be reasonably 
appealed to. 

z. "lie said nay: but If one went from (lie dead they 

will repent." Represents, they will hear then, when risen. 

and repent. Rsa. 88:10-12: Bccle. 9:4-10; Isa. 26:19. 

The "Rich Man said, "if one went from the dead, then, 
they would Repent." Abraham said. If they will not hear 

Moses, neither will they hear if one arose from the dead. 

implies, some will not hear the Gospel, when it is preached 
in that age. For. the words of Moses and the Prophets 
will be proclaimed throughout the Millennium. Bui after 
the "Resurrection, when the Everlasting Gospel of the 
Kingdom is preached to them (all Israel, and all others), 
like the "Men of Xinevah" they will Floek to "the High- 
way of Holiness" with one "consent" (Isa. 35:8; Jonah 
3:5-10; Zech. 3:9). So then, all will speak the one Lan- 
guage, and there will be only One Lord. One Faith (in 
God's fulfillment of their "Resurrection L and One Baptism 
(baptized into the Death and Resurrection, that Our Lord 
was baptized with), and "the Kingdoms of this world 
(age) will then, become the Kingdoms of our Lord God 
and his Christ" (Rev. 11 A5). "And it shall come to pass 
in the (these) last days that the Mountain of the Lord's 
house (the Kingdom of God) shall he established in the 
top of the Mountains (above them, where the Hieh Palling 
— Divine Class will be), and shall he exalted above the 
Hills (Mt. Moriah — Israel), and all nations (all others) 
shall flow into it." Isa. 2:2. 



228 PLOWING OR FEEDING SERVANT 

24. THE PARABLE OF THE PLOWING OR FEEDING 
SERVANT. Luke 17 :7-10. 

Glossary. 

The scene of this Parable is laid in this, the Gentile 
Dispensation. It sets forth the Doctrine of Domineering 
Pride. Selfishness, and Lording over God's Heritage, 
which is the Equal Rights to all men, whether Black or 
White, Rich or Poor, or Bond or Free — "In the pursuit of 
Life, Liberty, and Happiness" — Equal Suffrage and the 
Suppression of all Business that interferes with wealth, 
Health and Free Thought, Speech, and action that does 
not intercept Equal Rights to all. 

a. "Which (Disciple) of you," Represents, the Apostles 
or of anv Servant of our Lord since. Joel 2 :29 ; Matt. 
25:19; Rev. 1:1. 

This teaches the Doctrine of Servitude, in this life, and 
the receiving and enjoying the fruits of our labors, and 
then the Rewards in the Resurrection Life. Our Lord 
gave the parable to illustrate Forgiveness and Faith, that 
genders Love and pure Sentiment, towards our fellows 
who have committed trespass against us. and they repent 
of the same, and ask us to forgive them. And if we have 
genuine Faith in the penitent one, we would be able tc 
work miracles, even in this life. A Faith that is enjoyed 
only by the Faith-ful. 

But miraculous power will be restored in the Resurrec- 
tion age no doubt, to some at least, who then will be still 
Faithful. The thought is: that there will be some Sick- 
ness and many Accidents, and a large amount of food 
needed, in the Earliest part of that Age. These will be 
unavoidable necessities and Calamities (Luke 13:2-5). 
And these all will be Miraculously Fed, Cured, and Raised 
to Life, in order to escape the Second Death over which 
it hath no Power (Rev. 20:6). Second Death is the 
Penalty (wages) for Second sins, which only can be com- 
mitted in the Life to Come. All sins of this present life 
are paid for in the Adamic or First Death (Rom. 6:23; 
5:12). The Penalty is paid when we die, Christ's Resur- 
rection then will Redeem it in our Resurrection. 

b. "Having a servant plowing or feeding cattle," Rep- 
resents, Christians serving others with the Truth (Bread 
of Life) . I Sam. 21 :2 ; Luke 12 :37 ; John 16 :15. 



PLOWING OR FEEDING SERVANT 229 

Here our Lord intimates, that the Disciple or any other 
servant of his, having other Servants under them, their 
sinful Nature will control their A. 'lions, so that our sinful 
Nature will lead us to do to our fellow Servants, what we 
would not have them to do unto us, If tin- Service was 
reversed. 

c. "When he comes from the field," Represents, how 
Ministers. Deacons, ami Elders, should act toward their 
Flocks or Servants. I\a. 90:16; Rom. ti:it; ; Rev. 19:6. 

When he eomes from the field. SUggestS that this "a 

Servant" has Keen very faithful in the "field," which is 
the ••World" of mankind (Matt. 13:38), and should be 
respected and rewarded with hospitality, for the Laborer 

is wort h v of his hire. 

d. "Go and sit down at meat," Represents, proper treat 
lucnt to the heavy laden with work. Dan. 1:12-13; Acts 
6:2; Gal. 5:13. 

Meat is Millennial Pood, and for only the strong in 

faith, and in works, are capable of diL r <'stiii!_ r the .Meat 

Q-real Doctrines of the Word of God. A plowman, or a 

feeder of Cattle, whose muscles are strong, and well de 
veloped, is able to eat meat. So with the Christian A 
long service, and strong battles for the Truth, make 
strong muscles, and ability to digest strong meat of the 
word. Milk is lighter food, and is fitted or prepared 
especially for "Babes in Christ." Milk of the Word, 
when Pure and not adulterated with '•Leaven.' 1 is all 
sufficient then foi babes, and .Meat of the Word, under 
a pure Food Law of the Millennial A.ge, will be served by 
the Faith-Full Servant— Christ (John 13:12-16 . So "thai 
Servant of this dispensation, who will say evilly in his 
heart." my Lord delays his Coming (this "time of trou- 
ble"), and shall smite his fellow Servants (those who are 
under him, by his own imagination . and to eat and drink 
with the drunken, etc. (Matt. 24-48-5] . shall be deposed 
and get his portion witli the Hypocrites, where there is 
weeping and gnashing of teeth (by snarling and biting 
dogs). "His Coming in this quotation is accounted spuri- 
ous by some Bible Translators. 

e. "Will he not rather say unto him." Represents, Hu- 
man Sinful Nature, that leads many to want to he Lords. 
Prov. 21 A ; Rom. 6 :12 ; II Thess. 2 :4. 

Any person assuming to be "that Servant" is an Im- 
poster, or Anti-Christ (I John 2:18). There have been 



230 PLOWING OR FEEDING SERVANT 

many imposters in this Age. Beware of them. Some of 
them appear very humble, and earnest, but self-deceived. 
And the Spirit of Anti-Christ is in the world, and leading 
many into their Deceptions. We are admonished by the 
Apostle (not to shun "these Spirits") but to "try" them, 
try their Doctrines, and if they are not according to the 
Scriptures, flee from them. But if any of them are true 
Spirits of God's Word, Receive them, even if the Doc- 
trines come from the mouth of wicked men. The Serpent 
told the Truth to Mother Eve, but he mixed it with a Lie ; 
saying "thou shalt not surely die" (Gen. 3:4). The Ser- 
pent's truth is in the fifth verse. And it is true yet. But 
most Professed Christians believe in the fourth verse. 

f. But, "make ready that I may sup" (first). Repre- 
sents, a selfish and a lording spirit. Hos. 13 :1 ; Luke 
11:43; John 9:41. 

Notice the large "I," this spirit of Dogmatism is pre- 
valent in every department of Life, growing out of Self- 
Esteem, Hut. our Lord directs our attention to its preva- 
lence in the Ministry of his Word; serving food to the 
household of faithful servants. It is Priestcraft. The 
world has suffered more from this Church Evil than any 
other source. It has caused bloodshed and misery in 
every century. Every past Religious Reform starts well, 
;iik1 with flying colors, but is soon caught in this Priest- 
craft — Wind Squall and Capsized. 

g. "Gird thy self and serve me," (first), Represents, 
Self Praise, Self Gratification, and Self Pride. I Kings 
1 :5-7; Luke 18:14; II Cor. 12:6-8. 

This authoritative command and desire, grows out of 
the Faculty of Self Esteem — Pride and Love of the praise 
of men. Love of Praise, leads so many of our noble 
Christian men onto the pinnacle of Fame and Christian 
worth. Then, they take a rash step of Assumed divine 
Authority; and then, fall, never to rise again. They are 
so often led unconsciously by the Evil One to issue Edicts 
of Dogmatism, and Catholicism, etc., claiming to be 
guided by the Spirit of God. Then, they try to Force 
their Claims on their Followers. Many a good man has 
gone down to his grave, disappointed and in Disgrace, 
h. •Afterwards thou shalt eat and drink," Represents, 
I am better than thou. Eze. 28:24; Luke 14:11; II Cor. 

10:7-8. 

The Claim is made, that if all would follow mv God 



PLOWING OR FEEDING SERVANT 281 

Given-Claims (presumed), and after I have bad my Sup 
and Ba1 (my desires supplied), thou mayest come in and 
cat to your heart's contenl (thai is it' there is anything 
left). Ohl beware of the Wiles of our every day Ad- 
versary. 

i. "Doth he thank a Servant because he obeyed!" Rep- 
resents, Ingratitude the effects of Sin. Gen. 27 : s L3; 
I'mv. 30:17; das. :\ £ 

Our Lord inferred that office Holders as a rule from 
the deceitful Heart, would not thank their Servant. So 

the answer to this question is No. Our officers of Church 

and State are very humble and can how to you jusl before 

Election, or to the basesl and poorest of men who hold 
the right of Suffrage, until they are elected, then, after 
that, "don't know you," ami don't think purposely) to 
"thank" you. Our Lord thus infers, that sin has such 
a hold on humanity, that it affects the \<t\ best mien 
tioned of the Race. Says Paul, "When I would do good, 

sin is always present with me." "For the <■ I that 1 

would, I do not; hut the Evil which I would not, that I 
do." Now who is to blame for tbisl Is it not Satan 
who rules in the hearts of the children of Disobedience! 
And are we not all children of disobedience 1 Paul sa_\ s. 
he is. And then longs to get out of this condition, and 
says. Oh! wretched man that I am, who shall deliver me 
from the body of this death — the dead man that I am. 
Rom. 7:20-2."). 

j. "I trow not," Represents, Jesus' disapprobation of 
Israel Ridden Priesthood. Job 20:5; .Mark 12:15; II 
Tim. 3:13. 

"I trow not." how searching, and significant. No, the 
tendency is downward — Earthly Cursed. We try to step 
one step up, and slip two steps down. So we cry "Lord 
how long?" The answer comes, "till Iniquity is full." 
Eze. 21 :25 ; 35 :5. 

k. "Likewise ye when ye have done these things com- 
manded," Represents, Service: not being served; Cheer- 
ful Service. Jer. 35 :6 ; Acts 17 :30 ; II John 6. 

The admonition is, do all his commandments, and then 
wait results. Reward tor obedience is not lost or for- 
gotten by God, if it does not follow immediately after 
Obedience. 
1. "Say we are unprofitable Servants," Represents, Hu- 



232 THE UNJUST JUDGE 

mility that hath great Honor and Reward. Job 22:3; 
Psa. *16:l-3; Rom. 9:16. 

When Ave have done our best, say we are unworthy 
and unprofitable. Our Lord set us an example, Paul 
says in Phil. 2:6. in speaking of Jesus, "Who, being in 
the form of God, thought it not robbery to be equal with 
God." Our Lord in the Flesh, was in the Form (likeness) 
of God. So are we in the "likeness" (form) of God. 
Our Lord "humbleth himself," for our example, and 
"thought it no Robbery'' for him. nor us. to "become 
obedient unto death, even the (shameful) death of the 
Cross." And he (Paul) said, let this mind be in you, 
which was also in Christ Jesus." This "mind" of Jesus 
was not to Rob God of any Glory, or to make himself 
(iod. It instead, was Humility instead of Pride. Pride 
was tlic stimulant of Satan (Lucifer). Satan tried to 
"Rob" God, and he fell; while, for Jesus' Humility, 
God Highly Exalted Him. Tlie Greek word harpagmos 
translated Robbery, occurs only this once in the New 
Testament. It means unlawful acquisition, the very 
attempl the Devil made and lost his stewardship. While 
Jesus, making himself Equal with God in effort, it was 
an effort to help the Human Race out of Death, into which 
Satan — the Serpent (by his "Robbery") brought on the 
Race. And for Jesus' "Robbery" God hath highly 
exalted him. To the Divine Immortal Nature and to God's 
Right Hand. Phil. 2:5-9. 

m. "We have done what (only) is our duty to do," 
Represents, Servants now. Sonship hereafter. Acts 20: 
33-34; I Cor. 9:9-10; II Tim. 2:6-7. 

And have done our duty to Him. who has given us 
1 ife (future) and Breath (present), and all these Things 
(promised blessings). God is under no obligations to 
his creatures. For. it is through his Mercy, that we (as 
Rebels) are permitted to live at all (Psa. 136:1-26). But 
a greater Gift of God is. Eternal Life through our Lord 
Jesus Christ. 



25. THE PARABLE OF THE UNJUST JUDGE. Luke 

18:2-8. 

Glossary. 
The scene of this Parable is laid in this the Gentile 



THE UNJUST JUDGE 233 

Dispensation; and sets forth the Dootrine of Importuning, 
and prevailing Prayer. It is entirely Prophetical, and 
stating things exactly as they will be, in this life Cen- 
turies before they occurred. Giving details so correal thai 
a reader of late History, if a careful observer, eannol fail 
ho see. 

a. "There was in a City," Represents, this city as Mys- 
tical Babylon Papacy. Psa. 94:2-4; tea. 17:1-13; Rev. 
17:1-2, 17-18. 

This is a parable of a City. A city in the Scriptures, 
often means a Central Spiritual Governraenl II. I,. 12: 
$2-24), as God's Kingdom will be when set up on Earth, 
after the Resurrection of the Dead [John 5:28-29; Rev. 
3:12; 21:2-11). And this being a Parable is something 
said, and another thing meant. Hence, this City musl 
mean a wicked city, in which there was a wicked Judge. 
Then this city easily represents " Mystical Babylon" Rev. 
17:5-7). The Apostate Church, in sa\ A. 1>. 800 to 1800 
under the Rule of the Popes. 

b. "A judge which feared nol God," Represents Napo- 
leon Bonaparte, who spurned God. Isa. 3:9; Rom. 1 :28; 
8:18. 

Then if this be true, it is reasonable and historical to 
believe this Judge who came into this City Rome Rep- 
resents Napoleon Bonaparte, as that Judge, who called 
on the Pope, to render an account to himself, rather 
than to God. Though Napoleon despised Papacy, he at 
times acknowledged her Influence, for Policy's sake, yel 
he trusted in military men, and loved his soldiers. He 
treated well all classes of men and women who would 
seek his help, and trust him. 

c. "Neither regarded man," Represents, Napoleon's 
hatred of Romanism, and Protestantism (organizations of 
men). Psa. 146:3; Eze. 28:2: Rev. 17:17. 

Napoleon did not regard Man who stood in the way 
of his Military Achievements. He considered himself the 
"Man of Destiny." and was doing the will of Fate. Not 
knowing it Avas God controlling his actions, and govern- 
ing his course and successes, as much as God did lead 
Cyrus in Babylon, to do his will in relieving His People 
Israel from Babylon (II Chron. 36:22-23). Then as soon 
as the Land of Israel "had enjoyed her land Sabbaths" 
(II Chron. 36:21-22; Ezra 1:1-2: 4:3), they returned to 



234 THE UNJUST JUDGE 

their Land, as many of them as would, of all the scat- 
tered Tribes. 

A Land Sabbath (rest from farming) was due the land 
of Canaan every seventh year (Lev. 25:1-7). And a 
Jubilee Sabbath every Fiftieth year Extra (Lev. 25:8-17). 
These Jubilee years no doubt were "Rest" years, the 
Land of Israel never "enjoyed," and were to be made 
up, while they were "serving in Babylon." Part of the 
Jubilee Sabbaths were due the Land before their "Cap- 
tivity," and part became "due" after their Captivity, 
but all these Extra Sabbath Jubilee years were made up, 
while they were in captivity. 

So then, they can return to their Promised Land, in 
the Resurrection Age, and enlarge their Borders and Pos- 
sessions (Psa. 2 :8 ; Jer. 3 :19). Hence Palestine and "Jeru- 
salem must be trodden down of the Gentiles" (Luke 21 :24) 
till fifty times fifty years have been fulfilled. This will 
be in 1925 of the Christian Era. Israel never kept any 
of their Land Jubilee Sabbaths ; for if they had kept any, 
there would have been some Bible Record of them. The 
Land Jubilees were a very important event in their life 
and chronology. Hence we must conclude they never, 
while in their land, celebrated a perfect Land Jubilee. It 
was to be Reckoned from the year they entered their 
Promised Land. Lev. 25:2, 8-28. 

All Israel were to return in their Jubilee year, to their 
original Possessions allotted them at the first, when their 
Land was subdued. Thus: Israel was six years in sub- 
duing their enemies (Josh. 14:6-13). Four hundred and 
fifty years under Judges (Acts 13 :20) . Five hundred and 
thirteen years under Kings, from Saul's first year, to 
Zedekiah's eleventh year (Jer. 1:3). And six hundred 
and six years to the beginning of A. D., our Chronology. 
Then add to this, nineteen hundred and twenty-five years 
of our chronology to it, and you have the End of "their 
punishment" or "Gentiles' times." Thus, 6+450+513+ 
606+1925=3500 vears. This is equal to Seventy Jubilees 
of fifty years each— 70X50=3500. 

Therefore 1925 A. D. will be the year, when the "Land" 
will have enjoyed her seventieth Jubilee Sabbath (I 
Chron. 36 :21). "Then, shall ye call upon me— and I will 
be found of you . . . and I will turn away your 
Captivity, by bringing you out of your Graves" (Eze. 
37:11-14). "And I will gather you (then) from out of 
all the Nations, where I have scattered you (Jer. 29: 



THE UNJUST JUDGE 235 

12*14). Hence, if this Chronology is correct, according 
lo tlif Scriptures 1925 A. I), will be the time vrhen all 
Israelites, who lived before A. D. 70 must arise and 
Return. They must then be all raised from their Graves 
(Bze. 37:12, and after then, be gathered from all Lands. 
where they lived and died and risen again. This hypoth- 
esis includes the Resurrection soon after, of all the Dead 
Race, in their "Due Time." And the Israelites by thai 
Time, or soon thereafter, must subdue their Land again, 
and be settled therein, and never more be scattered. Dent 
:;<>:1-10; Jer. :U :35-40. 

Then probably will begin the "Time of Trouble, such 
as never was. since there was a Nation (on the earth), 
even to that same time this, then, present time" Dan. 
12:1). The news will he spread then (Rev. 14:6) over 
the whole earth, for the dead will be Raised, where they 
have been buried (Bze. ::7:11-14; .John 5:28-29 Then, 
the Kingdoms of this world (the Resurrection Age) are 
to become the Kingdoms of our Lord (God) and his 
Christ, and he shall Reign forever and ever. Rev. 11:15. 

Also another Prophesy bearing on this Chronology is 
worthy of notice. The Lord instructed Moses to say until 
the Children of Israel I Lev. 26:3-13), if they would keep 
his Statutes, and obey his Commands. He would abun- 
dantly Bless them. Bui if they would not hearken unto 
him, he would Punish them seven times more, for their 
Sins. lie staled the Punishment four times in Verses 
18, 21, 24. 28. A Lunar time being three hundred and 
sixty years. "Seven Times" would be 360 7—2520 
years, as the Time of their Punishment. Prom the Scrip- 
tures in general, they appear to be aboul equivalent in 
Time; and about equal to the '•Times of the Gentiles." 

But the 2520 years commencing in the eleventh year 
of Zedekiah's Reign, when he and the Remnant of all 
Israel were carried into Babylon by Nebuchadnezzar 606 
B. C. Then their Punishment would expire in 1 ! >1 -t A. D. 
But our Lord says, in Luke 21 :24. that "Jerusalem (Is- 
rael) should be trodden down of (or by) the Gentiles 
until the Times of the Gentiles (2520) be fulfilled," which 
implies that Israel should "be trodden down" (punish), 
longer than to 1914 ; so most likely to 1925, for the Gen- 
tiles "times" to expire, making their times equal and 
parallel to Gentile Times. 

Yet the reading of the Scriptures (Lev. 26:18-28), some 



236 THE UNJUST JUDGE 

persons think, that each declaration of punishment is 
additional punishment, which would run the time far 
into the future. But the signs of the present times imply 
that the times are near at hand, and this calculation 
nearly correct. 

d. "There was a widow in that city,'' Represents, God- 
fearing Christians then in Rome. Psa. 146:8-9; Isa. 1:17. 

The widow in this Parable had children it is evident, 
though not of her own body. They were children of 
Adoption most likely; and so different from Papacies' 
Children — Mystical Babylon— the Mother of Harlots. She 
claimed to be Queen and not a widow (Rev. 17:3-5; 18: 
1-7). She claimed her family were her own children. 
Hence she Personated the True Widow and her Remnant 
Seed. Rev. 12:5, 16-17. 

There were a few Christians in Rome and the Creecian 
Mountains — Huguenots and Waldences — Children of the 
Woman who bore the Man-Child — the Body of Christ ; 
and others who were scattered all through Roman Terri- 
tory; the Lord considered these in his Prophetic Vision, 
his followers as a Widowed Church without a Husband — 
the Man-Child who was still into the Wilderness ( Rev. 
12:6. 14-16). These will come forth with Jesus Christ 
as the Head, and his Church as his Body in the Resurrec- 
tion Age. Then, from his Body — the Widow's Children, 
a Bride will be taken for him, for the Re-Generation or 
Perfecting Mankind to a high standard of Human Per- 
fection, with a Life Lasting Everlastingly. 

e. "She said avenge me of my Adversary," Represents, 
these True Children's Appeal to Napoleon, for Religious 
Toleration. Psa. 94:5-7; Jer. 51:9-11. 

The Church (Widowed Sons of Adoption — Eph. 1:5) 
pleaded with Napoleon through the Spirit of God (Rev. 
12:10-13). God controlling every move of this Infidel 
General (Judge), to avenge her (to break the persecuting 
power of Roman Catholicism, as her Adversary). Napo- 
leon unconsciously, broke the Power of Papacy over the 
Consciences of Men. And that power has not been 
restored to this day. Papacy still holds its power over 
a few places, but it is only temporary, being subject to 
the will of the Free Consciences of the People. 

f. "He would not for a while." Represents, the latter 
part of the time from 800 to 1799 A. D. — the Millennium 
of the Anti-Christ. Isa. 47 :7-10 ; Jer. 7 :8-12 ; Rev. 18 :2-3. 



THE UNJUST JUDGE 237 

"He would not for a while." implied that they had 
been Persecuted for Centuries, so they could not "cry," 
but now they cry under the Fifth Seal, all through the 
"Dark Ages" (Rev. 6:9-11). Then their souls were 
exposed in Vision of the Resurrection, when they will 
receive their Reward, as well as the final Destruction of 
those who "Avenged their Blood" on the world of .Man 
kind. The echo reply comes. "Res1 for a little season 
(the dear ones the Widowed Church (, till thy fellow- 
Servants, and Brethren should be killed." God's Plan 
for the Redemption, requires in this life Persecution and 
sometimes Death, but full Reward comes in the Ream 

red ion Life. 

g. "Rut afterwards he did." Represents, Napoleon fin* 

ally dethroning the Tope and Ids Civil Power in 17!»!». 

Han. 11 :16, 36; Jer. :»l :8-9; Rev. 19:2. 

Napoleon first dethroned the Persecuting Popes, then 
he destroyed their Papal power. Then the persecutions 

of Christians ended the Adversary of the Widow was 

avenged, and it is hoped it will never again he revived. 
Hid a number of Scriptures strongly imply that it will 
sometime lie renewed for a "little season" Rev. 6:11; 
20:3). This "Adversary was avenged" or broken down 
in 17!)!). and the "little season" will follow when the 
Church Union or Confederacy is come to the full, and 
Iniquity have an end. Isa. 8:12-13; Dan. 9:24; Zech. 

3:9-10. 

h. "Because she troubleth me." Represents, the Church's 
thousand years of importuning ended. Job 5:6-7; Eccle. 
2 :23. 

History shows tins. Napoleon dethroned the Pope, and 
destroyed his avenging, because the Pope would not bow. 
to Him. and acknowledge him Ruler of Italy, and as the 
God of forces or armies. But. Cod overruled the Actions 
of both of these Monarchs, in order to carry out his Plan 
of the Ages — God's Plans or Purposes, all down the ages, 
in the Redemption of the Fallen Race, and in securing 
his Blessings to every family, as he promised to Abraham 
long before, and it will be accomplished after the Resur- 
rection of the dead to life again. Gen. 12:2-3; 22:16-18. 
i. "Though I fear not God nor regard Man." Represents, 
that he (Napoleon) proved the Pope's Claims to divine 
Authority unfounded. Dan. 11:37-38; Nahum 1:11. 

Here Napoleon again repeats his Independence over 



238 THE UNJUST JUDGE 

God and Man. How significant is the effrontery of Na- 
poleon to the Kings and Popes of the World. Rut he 
unconsciously was doing God's will all the while, 
j. "Lest by her continued coming she will worry me," 
Represents, Napoleon had respect for justice, righteous- 
ness, and truth to this Widow. Isa. 57:20; Dan. 11:44. 

Her importuning was for Religious Liberty. Her plead- 
ings proved to him she was right, and Justice required 
the Freedom of thought, speech and action, the same he 
regarded for himself, and an excuse for his Rad life, of 
injustice. These excuses were what made this Judge 
toward God and mankind so wicked in a general way, 
so our Lord said he "was unjust." Unjust towards God 
and man. but just in his actions to this poor Widow. 
This feeling of Napoleon was the output of Man's nature 
hefore sin entered his nature in Adam. Will such actions 
of this had Monarch have no reward for him? Certainly 
they will, for he is not of the Class who "receive the 
Grace ( Covenant) of God in vain." They put themselves 
willingly under Grace, but be did not, hut continually 
disregarded God and man. When he awakes in the Res- 
urrection this deed will lead him as a Ruler to follow the 
example of the Kings of Rahvlon and Ninevah. Dan. 
2:47-4«: 3:28-29: 5:10-12; 6:25-28; Jonah 3:6-10. 

Sometimes men's Actions prove to be right when they 
intend them simply for selfishness and their own com- 
fort. This is just exactly the way Napoleon treated true 
devoted and humble Christians whereever he found them. 
when he conquered Greece. France and Spain (the hot- 
test beds of Papacy). Then it was thus, when he planned 
and marched quickly on Rome, the seat of Papal Power. 
Then was Papacy Ripe for Destruction, for she now had 
her Millennium of Anti-Christian Religion. Rut since 
God is giving her Institutions "a little season" for repent- 
ance and reformation of her people. Rut the Institution 
itself, like all other man-made Institutions, must go down 
sometime, to give way for "the Kingdom of God. and the 
Kingdom of the Heavens." 

k. "And the Lord said." Represents, Jesus pointing his 
hearers to the fact, that this Judge of the future was 
right in his Judgment, hear ve him. Eze. 2 :8 ; Heb. 11 :32 ; 
Rev. 10:9. 

The "Lord" here refers to Jesus who called his Dis- 
ciples to -the-Truth of Future. Events; how God will still 



THEJUNJUST JUDGE 239 

overrule Evil Men and their Armies to carry out his 
Purposes. He is the overruling Providence today, [f 
God overrules Wicked Men's Actions now, how much 
more will he overrule the People's Actions and thoughts 
to further his Cause and Distribute his Blessings, then 
in the Ages to Come. 

1. "Hear what the Unjusl Judge Bayeth," Represents, 
that wicked men generally have many good qualities, 
ami God makes them use those qualities to say and do, 
what he wants them to. Job. 22:13 ; fsa. 17 :8 ; John 1 :22. 

Here we are admonished to observe God's Overruling 
Providence in the Actions of all men of State and Church. 
Isa. 45:7; Amos 3:6; Matt. 6:13. 

m. "Shall not <;od avenge his own Elect?" Represents, 
God as willing to hear and protect his own Chosen ones. 
Dent. 32:43; Isa. 1 :24; Rev. fi:10. 

Here again comes the appeal to us. it' we are his Eloct — 
his "own Elect." Does he not care for his own Bled I 
And that too in this life? To he sure, we are his Elect, 
his "own Elect" in the Resurrection, and when "out 
from the Dead" Rotherham's translation. We must 
Consecrate as Living- Sacrifices in this life, to gain an 
Elect's Reward hereafter. 

n. "Which cry day and nighl unto him." Represents, 
(iod's Elected crying and importuning continually. Ex. 
2:23 25; 3:9; Jer. 51 :52-56; Matt. 24 :22. 

Here is the test question; do we cry to him day and 
night for revenge, and not vengeance 1 or do we try to 
retaliate — to avenge our enemies who seem to wrong us, 
when "Vengeance" belongs to God only. Rom. 12:18-21. 
o. "1 tell you he will avenge them speedily," Represents, 
their coming deliverance at death and Resurrection. Dent. 
11 :15; Zeph. 1 :7 ; 11 Thess. 1 :8-10. 

Let us love God with all out- hearts, and do good to 
all men as it lies in our power, and especially to those 
of the "Household of Faith." faith in the Ransom that 
pays the death debt of all the Race, and in Redemption 
to be secured to all, by Jesus Christ's death and Resur- 
rection (Rom. 5:18; T'Tim. 2:6: Heh. 2:9). So he will 
in due time avenge us speedily in a Resurrection. 
p. "Nevertheless when the Son of Man cometh," Rep- 
resents, Christ Coming to Raise the Dead. Psa. 90:13; 
135:14: John 12:15; Rev. 1:7. 

When Christ the Redeemer Comes, he will Avenge his 



240 PHARISEE AND PUBLICAN 

Own Elect (after the Resurrection), for he cannot gather 
before, as they are all dead, and must be raised (Matt. 
24:31). Then in his second Presence (Parousia) and not 
until then, can he avenge his own speedily — at once. 
q. ' ' Then, shall he find Faith on the Earth ? ' ' Represents, 
No. he will not. When he comes to gather his Elect, they 
will then all be Avenged. Heb. 2 A ; Luke 12 :37 ; Eph. 4 :9. 
The question then is, will there be any Faith needed 
in the Resurrection, after his own Elect is all avenged? 
The Answer is No. For Paul says, "faith is the sub- 
stance of Things hoped for" (Heb. 11:1). This "Faith" 
in this life, is a belief in the Resurrection of all the dead, 
which Faith was Abraham's Faith when he obeyed God 
in offering up his son Isaac (Heb. 11:17-18). And it 
should be our Faith; Faith "which is the substance of 
things (for Resurrection and avenged of our Adversaries) 
hoped for" (Heb. 11 :1). Then when the Resurrection 
will be passed, and all the Dead Raised, Faith in it, the 
Abrahamic Faith will be Fulfilled (Matt. 5:17-18). But 
in this Life they (Avengeance, Resurrection and the Own 
Elect, etc.). are the "Invisible Things" (spoken by Paul 
Rom. 1 :20). from the (Foundation or) Creation of the 
World." Now, they must be seen, only by P'aith — "Be- 
lieve." Hence no faith will be on the Earth, as our Lord 
Queried. 



26. PARABLE OF THE PHARISEE AND PUBLICAN. 

Luke 18:9-14. 

Glossary. 

The scene of this Parable is laid in This, the life of 
every Praying Person, and sets forth the Doctrine of 
Self Exaltation and Humility. 

a. "Two men went up." Represents, two Individuals 
of God's humble Ones, but having opposite Wills and 
Dispositions. Job 34:21; Jer. 32:19; Zech. 7:2. 

These two men (Praying men) our Lord implied rep- 
resented two Characters and Wills, that can be observed 
in every prayer meeting or Bible Class. Our Lord gave 
this illustrated parable, to certain ones of his hearers, 
see ninth verse, who trusted in themselves and thought 
themselves more righteous than others. And to show 
that Adam's Fall affected the whole Race more or less, 



PHARISEE AND PUBLICAN 241 

and Selfishness is the Capital sin of our Wills, s • 

people are Born in the world with a weaker Character 
and Disposition than some others. The Btronger inheril 
their better qualities from their Ancestors. Sometimes 
it is found back to the third and fourth generations, and 
then from tlif Fittest, whose traits survive and come out 
in their descendants. Bui occasionally these Traits run 
out and disappear in that Time. And all others born 
into the world are weaker; and this Weakness <>r Infirm- 
ity in the pasl generations, is more prevalent now and 
affects more people, than the Stronger Characters. And 
this is why, and when God's Grace is bo abundant, that 
where Sin abounds, (.'race doth much more abound, Bays 
Paul. Rom. 5:20-23 ; 6:1 2. 

b. "Into the Temple to pray," Represents, this Temple 
is the presence of God. Psa. 5:2; Jer. 29:12; I Cor. 3:17 

The Temple represents the place Of Prayer tO -lews; 

God had promised to meet them in his Temple, and the 
Priests offered Public Prayers there for the People. "In 
the Temple" for the common Jew, was in the Court. 

Thai is the Outer Court of Herod's Temple. To , 
is a Spiritual Being and we ran worship him anywhere 
''John 4:20-2-10. and God can hear us everywhere. Mol 
that God is everywhere at the same moment, but he hears 
by means or instrumentality, when we pray. God has 
an innumerable Company of Angels, and he has commis- 
sioned at least one of them to he an attendanl to every 
humble Christian, to hear ami carry our humble prayers 
to the throne of Grace, and when they are acceptable 
to him, the answer comes back by the same Angel 
ran l>o in but one place at the same time. Bui he being 
a Spiril Being, lie ran move very rapidly from place to 
place unseen as the ease requires (John 3:8). "The wind 
bloweth," should read "the Spirit moveth," to gel the 
idea Nicodemus got. See the Original Greek. 

c. "The one a Pharisee." Represents, the Jewish Nation 
— God's chosen people, and he chose them for their worth 
and work. Prov. 16:18; Luke 16:15; John 7:4*. 

This Pharisee was a Righteous Jew. All Jews did 
count themselves Righteous, and they were under the 
righteous Laws. This one was considered especially so 
by our Lord; for the Pharisees as a class, included the 
Priests. Scribes and many of the Lawyers — explainers of 
the Laws of Moses. The Pharisees held to the True Doc- 



242 PHARISEE AND PUBLICAN 

trines of the Mosaic Law, as the meaning of the Typical 
Sacrifices and Services of the Temple. The Pharisee ear- 
nestly believed in the Resurrection of the dead — A Doc- 
trine believed, and constantly taught by our Lord himself. 
And believed arduously by Paul, and it was Paul's glo- 
rious hope of a Future existence. And Our Lord fully 
commended the Pharisees for it. Matt. 22:28-32. 

But our Lord condemned the Pharisees for their Hypoc- 
ricy, and unbelief in him as the Antitype of those Sacri- 
fices, and also for their conspiring together to put him 
to deatli. as an Imposter. But God overruled their actions, 
and gave them over to Satan. This grave Satan an oppor- 
tunity unknowingly to do God's will, for the benefit of 
1he whole Race. Our Lord's death and Resurrection gave 
us the proper meaning of those sacrifices, and services 
in the Temple. Also our Lord condemned their Bigotry 
in their Prayers. This Pharisee was at heart a bad man, 
but at the same time, he tried to show God, that he was 
;i very good man. Matt, 23:1-7. 

d. "The other a Publican," Represents, the Gentile 
Nations — God's neglected People up to this Time. Psa. 
7:9; Matt. 9:10; Luke 19:2-4. 

This "other" man was a very wicked Jew — a sinner. 
And also considered so, by the Pharisees and Sadducees. 
The Sadducees was another class of Self-righteous Jews, 
another class, that was condemned by our Lord, for not 
believing in the Resurrection, and in joining the Pharisees 
in putting him to death. Matt. 22:23-29. 

This Publican no doubt believed in the Resurrection, 
as far as he understood it, by the teachings of the Law 
and the Prophets, and by the Pharisees. But. then he 
was accounted a Sinner, because he was a Tax Collector. 
A position or duty to the Roman Government to which 
the Jews were subject at that time; no self-righteous 
Pharisee would attempt to hold. But our Lord, like the 
Publican, was of the poor and despised class of society. 
Jesus considered the Publicans a better class at heart 
than the Pharisees. Luke 19 :2-10. 

But our Lord in illustrating the True Methods of 
approaching and addressing the Throne of Grace, he 
referred to the two classes, to show the tendency (under 
the curse) of Earthly Blessings, and the selfishness of 
the teachings of Satan — the Prince of this Dispensation. 
Our Lord also inferred, that this selfish condition would 



PHARISEE AND PUBLICAN Ml 

not always last. He taughl the people, thai things would 
be different in the Resurrection A.ge. This Selfishness 
now perverted, would be a Noble Attribute then, and it 
would help men to Honor God, and Bless man in Prayer 
mid Heavenlj Worship. 

e. "The Pharisee stood and prayed thus with himself," 
Represents, he trusted in his prosperity of presenl earthly 
blessings. Jer. 32:17; Matt. 3:8-9; Luke 10:29. 

The Pharisee with Himself, in his mind and thought, 
were not on God as his Maker, and Preserver, and his 
future Benefactor of Future Life Blessings (Gen. 28: 
1245), but on his present position in Office, and his 
standing before men, and especially before this Publican. 
How w ill this theory hold good, with the Teachers of our 
Churches and Societies, and Office Holders of our Cities 
and State, and Governments in the present Day? 
thou to that" (Matt. 27:4) Do we realize our standing 
before God, and our Future Life, secured for us by Jesus' 
Death and Resurrect ion .' Also his Ascension and Future 
return? And, then, our Resurrection and Eternal Lifel 
Tins is a personal matter to us all, and we all should be 
personally interested. God's Blessings come to all the 
Race, and this appeal is in behalf of all the Race. 

f. "1 thank thee I am not as other men, extortioners, 
unjust, etc.," Represents, the sin Cursed Self, and human 
Nature of us all. Jonah 2:1 ; .Matt. 15:7-8; II Cor. 10:7. 

He thanked God for his Self-Righteousness, that he was 
Good (God abundantly prospered him in his Priestly 
Office), and not like other men. nor like this poor Tax 
Gatherer, whom he considered an Extortioner, who dis- 
honestly took tax that he, himself, would not think of 
doing. No doubt, but the Tax Collector often took what 
he had no right to. How is it with all officers as a rule 
today? All up the Line to Bishops and Cabinet Officers 
of any Government. 

g. "Or even as this Publican." Represents, Selfishness 
and Pride in special positions and Trusts. Psa. 10:3; 
Jer. 11:20; Eze. 35:13. 

This Principle of conduct applies to God's People 
Israel, showing - their Sinful nature, and Selfishness. To 
us the principle is the same. Tf Israel could not please 
God by their Works in the Law Covenants, how much 
better are we off in the Grace Covenant? But little 
every way. 



244 PHARISEE AND PUBLICAN 

h. "I Fast twice a week, ' ' Represents, zealous obedience 
to the Law Covenant. Isa. 29 :13 ; 58 A ; Luke 5 :33. 

The Israelites, in their best days, Fasted certain days 
in certain months (Zech. 7:3-6), for Certain Afflictions, 
and God had promised relief, if their Fasts would be 
followed as cheerful Feasts (Zech. 8:19). Their Fastings 
were to be mingled with their Prayers for Future Bless- 
ings, the which they have not yet received, but they all 
died in Hope. Zech. 8 :20-23. 

But our instructions from our Lord, is to mingle our 
Watchfulness with our Prayers, that we may die in 
Faith. The reason for this is, the Israelites were under, 
the Covenant of Works — Bond Covenant, with Aaron as 
their Mediator. And the Gentiles (we) are under the 
Covenant of Grace — -Free Covenant, with Jesus Christ 
our Mediator. Both Aaron and Christ will be the World's 
Mediators through Assistants — Priests and Church under 
the New Covenant of Grace and Law — Faith and Works 
(Jer. 31 :31 ; Heh. 8:8-12; Jas. 2:17-18). Then these two 
Class Covenanters — Priests and Church — will have God's 
Laws "written in their Hearts and Minds," by the Finger 
of God. So these will need no Mediators, but will be 
assistant Advocate Mediators. God has promised us that 
our Prayers will become resurrection Joys and Peace 
prayers, in his Kingdom (Luke 20:36; Rom. 14:16-17; 
Heb. 11:35). This Pharisee boasted of more than God 
required of him. 

i. "I give Tithes of all I possess." Represents, over obe- 
dience of what the Law required of him. Dent. 14:28-29; 
Gal. 3:8; Matt. 23:22. 

The Pharisee's Sin was not in his Obedience. For, no 
doubt, he paid all the Tithes the Law required of him — 
one-tenth of his Income, but he paid (he says more), "of 
all his Possessions." Perhaps the Publican disobeyed or 
neglected to pay any Tithes. The Tithes were not com- 
pulsory, but free will and peace Offering. It was op- 
tional with them, and a sin if they did not give one-tenth 
of income on one or more products. They were not 
judged by these outward doings, but by the Spirit they 
manifested. God looks at the heart, while man looks at 
the outward appearance (I Sam. 16:7). We cannot de- 
ceive God. He cannot be mocked. 
j. "And the Publican stood afar off," Represents, Hu- 



PHARISEE AND PUBLICAN M6 

mility and Bashful Lear, the traits that prevail in Prayer. 
Psa. 139:1-5; Col. 3:12; Heb. 4:13. 

The disposition of tin- Publican, was just the reverse 
of the Pharisee. The Pharisee was actually Righteous 
according to tin* Law yes, over-righteous; while the 
Publican was wicked in the neglect of the Law. bo he 
was really a "sinner" actually. Self-righteousness is a 
prevailing sin of today. When our Lord comes to make 
up his Jewels, and to gather his Bled from the four winds. 
we shall be surprised, when we shall Bee him gather so 
many dear ones from outside of the differenl Sects of the 
present day people (Mai. 3:17; .Matt. 24:31 32 Remem- 
ber, this selection and gathering will not be this side 
of the Resurrection. But over there, "When every eye 
shall see him." We shall see him, and oughl to try to 
be one of the Elecl (Matt. 26:64). The Publican would 
not even approach the Altar, his sins condemned him. 
When he stood up to Tray he had nothing to thank God 
for. Hut he cried as a sinner for God's Mercy. 
k. "Would not lilt up so much as his eyes unto heaven," 
Represents, unworthiness felt by the sinner and the Con 
secrated one alike. Job > J-J:'_ M »: Prov. 16:19; Jer. 17:9-10. 

His many sins condemned him. He fell it a duty to 
pray as the Law required, as well as a privilege to do. 
This illustrates a Law of our Being, and in line of our 
needs. It is more natural to pray than otherwise. Cod's 
creatures are naturally praying creatures. We were 
made dependable upon him. The Heathen who know not 
Bod, naturally pray, so they pray to Idols or some imag- 
inary God. This Publican did know God (being a Jew), 
dared not so much as to look up toward Heaven, there 
lore, he prayed more earnestly. So should we. 
1. "Hut smote upon his hreast saying," Represents, a 
proper position when we pray. Prov. 5:21; Col. 3:12; 
! Pet. 5:5. 

And "smote upon his hreast." as if to say, "what a 
wretch 1 am." What a "sinner I am." When I do serve 
thee 1 sin against Thee; I am not fit to call upon Thee. 
The Poet says. "Prayer is the Soul's sincere desire, ut- 
tered or unexpressed." More times unuttered than ex- 
pressed. The virtue of Prayer is not in the Mourners' 
Peneh nor in the bended knees, but in the heart and 
Soul's yearnings for God's smiles and approbation. We 
want a good Conscience before God and Man. 



246 PHARISEE AND PUBLICAN 

m. "God be merciful to me a Sinner," Represents, a 
proper language and spirit when in prayer. Psa. 62:12; 
Lam. 3 :20 ; Matt. 18 :4. 

The very sight of the religious Pharisee, and the sound 
of his voice, made the Publican feel he himself was a great 
sinner, and unworthy to approach the Altar. This con- 
dition before God is seldom reached by any of us. Jesus 
taught his disciples, to pray to God, to "lead us" away 
irom "temptation" and unto God, and to "deliver us 
from evil," — the Evil One — Satan — and guide us in the 
way of Eternal Life. 

n. "1 tell you, this man," Represents, Jesus' view of 
sincere prayer, and cites this man as an example. I Sam. 
16:7; Psa. 147:11; 1 Pet. 2:2. 

Our Lord's approbation of this kind of prayer, shows 
that our Prayers must be short (Luke 11:2), and come 
from a humble heart. And God's ear is always open to 
hear a prayer of this kind, from any place or position, 
by any of his creatures. Heart condition is our need, 
o. "This man went down to his house justified," Repre- 
sents, the kind of prayer God approves. Job 25:4; Psa. 
18:20; Matt. 11:19. 

This Man was justified. His prayer covered his actual 
sins. Sins that he had committed by his own free will. 
The blood of his Redeemer, Cancelled his Natural Sin, 
sin of his father Adam. So our Actual sins are covered 
daily, or as often as we humble ourselves in Prayer. Our 
Adamic sin, not sins (only one Transgression — eating an 
Apple), will he cancelled when we are restored to Life in 
Resurrection, and not before. Because Death is the Pen- 
alty for that sin, and cannot be fully paid until we go 
into that Death — Hell — Hades. 

Jesus died in order to take the Sinners' place in hell — 
Hades — Death, and then his Father raised him, and thus 
broke the power of the Grave, that the Race might be 
brought out in God's Due Time (I Tim. 2 :6 ; I Pet. 5:6). 
Our Lord says, the Publican was jutified by his humble 
Prayer. James 2 :21, says, Abraham was justified by 
Works. In 25th verse, he says, Rahab was Justified by 
Works. While Paul in Acts 13 :39, says all that Believe 
are Justified, who could not be by the Works of the Law. 
The works of the Law of Moses gave Justification only 
one year; it being a yearly justification, hence was only 
Typical of the "one sacrifice for all" time Justification— 






PHARISEE AND PUBLICAN 247 

Faith Justification. And in Titus 3:7, he Bays we are 
Justified Freely by his Grace. In Rom. 5:9, he Bays, we 
are -Justified by his Blood. In [ Cor. 6 :11, he say, W6 art 
Justified in the name of the Lord Jesus. Justification 
is almost the first Blessing in t he < Ihristian's Race ( lourse, 
and is had all the way to Glory. Justified, is. to be made 
Bighl in regard to our Sins, with God. Hence these 
many ways t<> obtain it. sre necessary, 
p. "Everyone who exaltetb. himself,. shall he abased," 
.Represents, self-exaltation and esteem as the one gTeat 
sin of this Dispensation. Job 1 :8j Prov. 22:8; Hoses v :7. 

There cannot he any exception to this rule. No one 
can escape tin- Degradation that overtakes the person, 
who attempts to usurp the Authority of God. Thai is. 
to steal the "Heritage" of God. Satan the Devil tried 
it, when he was an Angel of Light, and Fell, never to 

arise again. God will not be i iked. "Whatsoever a 

man (or an Angel) soweth, that shall he also reap" Gal. 
6:7). This Rule in this Age, will also obtain in the .Mil- 
lennial Age. 

q. "And he that humbleth himself shall he exalted." 
Represents, Humility, the greatesl one Virtue of th< 
Prov. <i::i; Gal. 6:9; -las. l ; !». 

We all know this to be true. This Rule has no excep- 
tions; it works equally the other way. Humility the 
opposite of Exaltation, is a Virtue that overcomes the 
Evil tendencies of fallen .Men. and enables any one to 
stand before Kings and Princes (Prov. 22:29). Humility 
is one of the Greatest Traits of Character in this or any 
other Age. It has Exalted Kingdoms. Exaltation fol- 
lows, not go before Humility. It is the very Essence in 
the Divine Nature. God instilled it in the Nature of 
man, hut sin has almost obliterated it. And yet it will 
be regenerated and return as at first, with our New 
Natures, to be given us in the Resurrection. 

Pride the enemy of Humility, is a great sinner. It 
brought Sickness, .Misery, and even Death into the World. 
But the hitter experiences of Sin is permitted for our 
Experience; First, that tin- Sweets of Paradise may be 
made sweeter Last. Sin and Death were permitted by 
God, or otherwise Satan was stronger and mightier than 
God. God had a wise Purpose in permitting Sin to enter 
the World. When Man is Redeemed from Death, Sin 



248 TEN SERVANTS AND TEN POUNDS 

and Satan Destroyed, and all of God's Wonders Per- 
formed, God and Man will be Glorified. 



27. THE PARABLE OF THE TEN SERVANTS AND 
TEN POUNDS. Luke 19:12-27. 

Glossary. 

The scene of this Parable is laid in this Age or Life. 
And extends into the Resurrection Life, and Kingdom 
Age. And establishes the Doctrine of Time. The Ele- 
ment that must always be observed in the understanding 
of God's Word, lie does nothing haphazardly; he does 
everything in scientific order. This parable sets forth 
that our Trial is in this life. The Reward in the Life 
to come. 

a. "A Certain Nobleman," Represents, Jesus Christ him- 
self as the Nobleman. Esther 6:9; Prow 8:15-16; 1 Cor. 
1 :26. 

Here our Lord used the expression "A Certain Noble- 
man." "Certain," the same word he used in many of 
his parables. Thus indicating that most of his para hies, 
these at least are founded on the Scriptures — the Old 
Testament, the only Scriptures then in existence. Many 
of iiis 1 arables are concerning the Old Testament Worth- 
ies, but here Jesus has taken an illustration of Himself, 
and his Disciples, in the then coming history of this Dis- 
1 ensation. For no person of the Ancient Worthies, ever 
could fill the Condition of this Nobleman. Our Lord 
being acquainted with the History of his times, took the 
Actions of Archelaus, son of Herod the Great, to describe 
the course he himself will pursue in securing from his 
Father the Kingdom, through His Servants that will be 
willing to serve him. 

The History of Rome tells us that Archelaus took a 
journey to Rome, to meet his Father, who was old, and 
liable to die at any time, and leave the Kingdom of Roman 
Empire to him. He went to receive also his Father's 
Blessing, which was a part of the Royalty. When he left 
for Rome, he turned over much of his Business to his 
trusted servants, to care for the same until he returned. 
When he did return, after his Father had died, he Called 
his Servants to make him an itemized account of their 
performances of his Business, and He made them Rulers 
over many Cities of his acquired Kingdom, according to 



TEN SERVANTS AND TEN POUNDS 249 

their increase of his business intrusted them. And he 
rewarded them according to what they had gained, 
Many of Archelaus' subjects hated him, and would not 
submit to his rule. He destroyed many of the rebellious 
subjects in suppression of their Revolt. Our Lord took 
these Facts as illustration of Himself as a Noble Heir to 
a Kingdom. Luke 12:32; I Cor. 15:24; John 18:36. 

He gave this Parable to quiet their Expectations thai 
his Kingdom was at hand, and would immediately ap- 
pear" (Luke 19:10-11). He had taughl them to expect 
the Kingdom soon, and to be ready for their Inheritance 
in thai Kingdom. This Parable though showed, that 
Kingdom in regard to Time, was a long way off, hut to 
them personally it was very near. Thus: He wanted 
them to understand, that some of his hearers would soon 
die. and others die later, and all of them would die long 
before he would return, and set up his Kingdom. lint 

the "Dead know nothing" while dead. Hence they "all 
die in hope" of a Resurrection, where they shall receive 
their reward (their Rulership in the Kingdom . ami their 
Lord be with them in his Kingdom. 
Eighteen hundred years has passed, and the Lord has 

not vet returned; he is yet OUr absent Lord. Neverthe- 
less he will yet Return. His Disciples are yet waiting 
in silence in the Tomb. When Our Lord does come, and 
Raise the Dead by the Power of the Father | II Cor. 18 A ; 
I Pet. 1:5), "the Kingdom (to them) will then imme- 
diately appear" (Luke 1!»:11). This Parable applies to 
us all, to be ready for it. all the time, and die ready, as 
we may die at any time. Then when we return to con- 
sciousness in the Resurrection, our Lord will he present 
(Parousia), and the Kingdom of Heaven and the King- 
dom of God will be "at hand." If we are dead but a 
few months or years, before the Resurrection, it will 
be to us equal to the time of those who heard him speak 
this Parable, though they died over eighteen hundred 
years ago. Death is an unconscious sound sleep. We 
cannot measure or recognize time while we are asleep. 
An hour is the same as seven hours, or seven thousand 
years. 

b. "Went into a far country." Represents, Christ ascend- 
ing to heaven after his Resurrection, to receive his King- 
dom. Josh. 7:2; Prov. 25:25; Heb. 11:14-16. 

Our Lord after his Resurrection "went into (or ascend- 



250 TEN SERVANTS AND TEN POUNDS 

ed into) a far Country" (Heaven), to receive his King- 
dom Royalty, and to Return, but he has not done so yet. 
That is, we have no evidence or signs of it. His return 
or second presence cannot be seen with the eye of flesh. 
We are instructed by him to look, not for his coming, 
but look for the "Sign of bis Coming." Matt. 24:3, 30. 

c. "To receive for himself a Kingdom," Represents, 
Christ receiving the Dead Race as his Royalty, and a 
Right to Rule over them when risen, as his Kingdom. 
Psa. 74:2; Luke 21:28; Eph. 1:14. 

Christ's Kingdom is the Earth, and the Risen Race, 
purchased by his Blood (Life) — Death and Resurrection. 

d. "And to return," Represents, Christ's Second Advent 
— Arrival — to Redeem (getting back the Race which is 
dead) by Resurrection. Psa. 6 A ■ Isa. 44 :22-23 ; Acts 1 :11. 

When our Lord went away, he said he would return; 
and the Angels that appeared at his Ascension, said "this 
same Jesus, would come in like manner as he had gone" 
(Acts 1:9-11). All the Apostles and early Christians 
looked for his Return, more anxiously than the Second 
Adventists do today, and they died in that expectation, 
and will arise with that same expectation on their minds. 
and will immediately exclaim, "Behold the Bridegroom" 
(Matt. 25:6), for he will be here. So they have not 
seen him yet, as they all are in their graves, and yet they 
will not be disappointed, for he will come. They all set 
no time for his Return, because no time was revealed, as 
our Lord said, "lift up your heads," when you see the 
"Signs" of his presence — Paroxism — not his coming in 
the clouds. Matt. 24:36-42; Mark 13:32. 

e. "He called his ten servants," Represents, his Servants 
to be those "called" by Jesus before he left, and all 
' ' called ' ' since by the ' ' Comforter. ' ' Psa. 50 :5 ; Isa. 45 :3 ; 
Rom. 8:30; 1 Pet. 1:15. 

He called his Ten Servants, means to represent his 
Apostles and all "his" since then. This call is made and 
extended all down to the present time, and it will con- 
tinue while there are any to call. The Ten Servants are 
mentioned because there are only Ten Pounds to give, 
hence Ten Classes of Servants are here Represented. 

f. "And delivered to them ten Pounds," Represents, 
Equal Holv Spirit Endowments, to be faithfully used and 
not abused. Isa. 6 :12-13 ; I Cor. 12:7; I Thess. 4 :8. 

And delivered to them Ten Silver Pounds. Thus each 



TEN SERVANTS AND TEN POUNDS 251 

servant gol ;i Pound of ihr s.imr Kind of .Money. The 
question comes up, "what does this Silver round of 
Money represent"? For a Pound gains Ten Pounds, etc. 
Money gained money. Some say it means a Measure of 
the Holy Spirit, others, the Word of God. John the 
Baptial said, it was the Holy Spirit (Matt. 3:11). Our 
Lord after his Resurrection said the Eoly Spirit would 
be given them, after he went away (Acts 1:4-5). Paul 
said, it was a "Gifl of the Holy Spirit,'" something spe- 
cial from God. Acts. 19:5-6; 2:38; 8:17; 10:45. 

So the Holy spirit 's Power The Pounds, are given his 
Servants, while he is away securing i>is Royalty (King* 

dom). Hence the Special Holy Spirit "the ( 'oinfort it " 
is given to any one. who will ask for it. and agreeing to 
Barter or Deal with the Gift, while our Lord is Absent. 
Our Lord said. "If I go not away the Comforter will not 
conic," and "If I go away I will send the < lomforter unto 
you" (John 16:7-12). Hence the Pound means the Holy 
Spirit Hie Comforter. John 14:26; 16:8 lL'. 
g. "And said occupy till 1 come," Represents. Witness- 
ing to His life, death. Resurrection, Return, and Coming 
Kingdom. Dent. 7:ii: tea. 55:4; Acts 4 :33. 

"Occupy till 1 come" (again . The Servants, all oughl 
to have increased their Holdings. Some more and some 
less, according to the amount intrusted to them. Allowing 
ten additions, the extent of the Ablesl Servant's Ability. 
He has before him. Ten Lowers to Use to Comforl and Lift 
up the Race. First, the Spirit of Wisdom, to Barter with 
( I Let. 2:6-7). Second, the Spirit of Knowledge, to Barter 
(I Cor. 1:5-6). Third, the Spirit of Truth 'Matt. 17: 
14-21). Fourth, the Spirit of Love | I Cor. 13:2). Fifth, 
the Spirit of Healing (the sick, not cripples), Ads .". : 
15-16). Sixth, "Miracles by the same Spirit " '1 Cor. 
12:18-30). Seventh, the Spirit of Prophecy (Rom. 12: 
6-17). Eighth, the Spirit of Discernment (discrimination 
in judgment of Bible Truths). (I Cor. 14:29-33). Ninth, 
the Spirit of Tongues (speech), (Acts 2:1-6). Tenth, the 
Spirit of Interpretation (translation or explaining the 
meaning of Scripture, on "things to Come"). (II Pet. 
1:20-21). 

In the use of our Natural Faculties, these Spiritual 
Powers in their various Developments, can he obtained. 
for increasing our Ability in the Lord's Employ, while 
he is away. More or less of these Services, are required 



252 TEN SERVANTS AND TEN POUNDS 

of his Servants, in this life, to be more Able to obtain 
the Talents offered (also Money — Gold), at our next 
Trial (Judgment) in the Resurrection Life, when we 
Then will become His "Own Servants." Matt. 25:14. 

The services in this life are to be individually per- 
formed. No Community, or Church, or Sect, or Society, 
or "Confederacy" was countenanced by our Lord in any 
of his Teachings. "Upon this rock (confession) I will 
(in the Resurrection) build my Church — Ecclesia," says 
our Lord to Peter (Matt. 16:18). The idea of a Creed 
or Sect, or any other religious Compact, is the instigation 
of the Wicked One. And the premature desires and acts 
of zealous, careless Christians, are only to help Satan to 
do God's work before the "Due Time," in His Ecclesia — 
Church. In these side Issues, we are only spending our 
Idle Time, perhaps to obtain Experience (Rom. 1:22; 
Eph. 5:15-18). The Apostles with Paul, taught and wrote 
against Sects or Confederations. The early Christians 
tried to Confederate, so as to have "all things common." 
Hut as the Holy Spirit, and the Apostles were unfavor- 
able to such, the Institution soon Perished ^Aets 2:44-47). 
The Church — the Ecclesia, that our Lord and the Apostles 
spoke of, is not the Church, or Churches, as organized by 
Papacy, or Protestantism of the present day. These are 
of Satan. Rev. 2:9; 3:9. 

But the Church spoken of by Jesus, and his Apostles, 
was the assembling together of their Disciples, as often 
as they could at all times, to encourage each other in 
Brotherly Love ("love the brethren"), and to examine, 
and discourse together in "searching the Scriptures," 
and, personally seek to edify, and build each other up 
in the "most Holy Faith" (Rom. 14:19; I Thess. 5:9-13; 
Jude. 20). Whenever the True Church is referred to, it 
is from the Greek word Ecclesia, meaning an Assembly 
of Christians, where all are free to think and speak forth 
the Word of Life as this Spirit giveth utterance (Acts 
2:4). And after a prayer or hymn, they go out, and 
that is the End of that Ecclesia — Church. This is the 
position taken by the writer of this little Book, and he 
thinks it is the Truth on the Church doctrine of this age. 
The Real Church Organization of Christ's Kingdom, will 
be after the Resurrection, and the gathering of his Saints 
and Elect in that Church (Isa. 65:20-25; Matt. 24:31; 1 
Pet. 2:6). To frustrate the Lord's Plan as found in the 



TEN SERVANTS AND TEN POUNDS 253 

Bible, Satan has been urging the Churchanity Plan, all 
down the Gentile A.ge, and is still at it, but without Spir- 
itual Success. Bui with wonderful success in the Dumber 
of Worldly Organizations. 

h. "lint his citizens bated him, and sent a message say- 
ing," Represents, those who accept His Resurrection, but 
not the resurrection of his disciples being mere Pro- 
fessors. Gal. 2:4; Eph. 2:19; Phil. 3:20; Titus, 2:3. 

This statemeni no doubt, applies to Professing Christ- 
ians, professing to be followers of the Lord, but will not 
be guided by this Holy Spirit (by using the Pound), but 
want their own way, and follow after Creeds and Denom- 
inations. Tln-y spurn the idea of a Resurrection of the 
Soul, and adhere to the false idea of the resurrection of 
the body, when the Scriptures nowhere say the body (of 
flesh and hones, etc.), rises, but Bays, God "will give us 
(my soul) a body, as it pleases him." And "to everj 
seed (a Divine Seed, a Spiritual Seed, and a Human 
Seed i his own (or kind of a) body" il Cor. 15:37-38). 
And they (Churchanity) seek to "lord it over God's 
Heritage" (Matt. 20:25-28; I Pet. 5:1-4). This class of 
Citizens (Professors of the Christian Religion) all down 
the time that our Lord is away (but they claim he is 
present in their work), while they have been uncon- 
sciously and ignorantly opposing him. And in the Res 
arrection, these, as an "Embassy" will appear against 
our Lord and yet they will he conquered by "Conver- 
sion" (Lsa. 1 :27 ; Jas. 5 :20). Or be cut off in the Second 
Death. Acts 3:23. 

i. "We will not have this man to reign over us." Rep- 
resents, Our preference lor denominations, srets. etc. 
Prov. 17:4; John 1:11: 5:38-40; Eph. 1 :1. 

This condition of mind and feeling is very prevalent 
in this Dispensation, while our Lord is away; but. in the 
Resurrection, and His Return, when these come in eon- 
tact -with the Kingdom, and its King Emanuel, they will 
repent of this Error in a body — in their Organizations, 
and Return in a body "in sackcloth and ashes" (Jonah 
3:5-9). This case of Ninevah is given by God as a Type 
of the dark ignorant world, in the Resurrection morn, 
as to how they will repent and reform and Live, or else 
Die, and Perish 

j. "He returned having received the Kingdom." Repre- 
sents, Our Lord's Presence in the Resurrection morning. 



254 TEN SERVANTS AND TEN POUNDS 

Luke 21:27-28: John 14:3: Acts 15:16; Rev. 5:11-13. 

Here the scene of this Parable Changes, as our Lord 
is come from the "Far Country" — Heaven, to Reckon 
with "his Servants.'' From the time that our Lord went 
away (Acts 1 :8-ll), until his Return, which is yet in the 
future, his followers have been Comforted by this Holy 
Spirit, and serving him to the best of their "Ability." 
until their death ; all this while waiting for His Return. 
The class termed "his citizens," who only half served 
him, are waiting in death also. But they will repent 
when he really comes. 

k. "Then he commanded these servants to be called unto 
him," Represents, his Right to reign when he comes. Isa. 
11:11; Jer. 30:10: Eze. 21:27; Matt. 24:31. 

It seems here inferred, that our Lord's First Work 
after the Resurrection of all the dead, by himself or by 
his Father (Acts 2:30-32; 26:8; Hose. 6":2 ; John 6:30), 
will be to call all who were "his Servants," in this life, 
and reckon with them of their doings in this life while 
he was away. 

1. "The first said thy Pound has gained Ten Pounds." 
Represents, the ablest, and perhaps the Best Class in 
Kingdom Knowledge, of his "Word. Matt. 18 :15 ; I Cor. 
9:19-21; Jas. 5:20. 

When the First Servant was called, he reported that 
his Pound of Silver (of the Holy Spirit's Influence or 
Power) had gained for Him Ten Pounds; thus by his 
Ability and Opportunities he had gained by the "Same 
Spirit's" Influences Ten other "Gifts." as enumerated 
above. 

This great acquirement none have attained to, since 
the days of the Apostles. This Ability was given to the 
Apostles as a Special Gift, in order to establish the Truth, 
that, our Lord had Risen from the Dead. A Truth or 
Doctrine, that was hard to establish in the minds of those 
who had known, those who lived in Jesus' time and saw 
him in the Flesh, but none saw him after his Resurrection. 
Even his Apostles and other Disciples did not see him 
any more. But Jesus Miraculously Manifested Himself 
in Flesh and appeared to a few of them in short intervals. 
He gave the Gift of Miracles to his First Servants, the 
Apostles, and very Probably he will bestow on the Last 
Servants of this Age. the same Gift. 

Also he gave to his first Servants, and probably is 



TEN SERVANTS AND TEN POUNDS 255 

giving US as his last Servants of this Dispensation a 

Foretaste a Taste before the Resurrection, of the Bless- 
ings, Privileges, "and Powers of the World to Come" 
(Heb. 6:1-6). Bu1 this Ability to perform Miracles, Heal 

the Sick, Speak with Tongues, and Raise the Dead, etc.. 

Ceased with the death of the Apostles, bu1 whether these 
Giftsj or any of them, will return to any of "his Ser- 
vants," before our Lord's Return and "appearing," is 
yet to be seen. 

Manx- ( lonsecrated ( toes who are no doubt his Servants, 
and are "Trusted" with a Pound of Holy Spirit Power, 
coming as a "still, small voice," can claim these Gifts 
of the Spirit, that will be Restored, and probably are now 
already obtainable, and perhaps are enjoyed by some. 
But the cases are very doubtful of being genuine, as 
those who appear under the Influence, such as they claim. 
For, Satan appears as the Prince of this Aire (Mark 1 : 
15; Acts 5:2), and he (Satan) has the Power to appear 
as an Angel of Light (Imitating resurrection blessings), 
(Gal. 4:14-15; John 1:4-5), and as this age is closing, 
he will the more continue to deceive. And. if it were 
possible (but it is not), he will deceive the "very Elect." 
No doubt all these unnecessary works will have to be 
done over again then. 

m. "Because thou has been faithful," Represents, Their 
faithfulness in declaring His Resurrection, and Coming 
Kingdom Reign. Psa. 31 :23; Matt. 25:21 ; I Thess. 5:24. 

Because thou has been Faithful — Full of Faith — in 
God's Ability, and Promise of Raising the Dead, and 
Faith in our Lord's Second Cominc* and Presence, and. 
His Promise to reward "His Servants" in "that day." 
And Full of Faith, and Confidence in themselves by 
the aid of the Holy Spirit — Comforter — Pound of Silver 
to accomplish much for the Lord. Now. these Special 
"Gifts," are obtainable only by "Fasting and Prayer" 
(Mark 9:28-29). But the Reward to this Work, will be 
more labor, then, in the Master's Kingdom. The Reward 
for this work in this Age. will be Talents (Gold) given 
according to their Ability. Matt. 25:15. 
n. "Have thou authority over ten cities." Represents, 
Rewards according to our works here. Deut. 2:7; John 
6 :28 ; Jas. 2 :21-22. 

This implies, that when the dead are raised, there will 
be restored back to them the cities and their govern- 



256 TEN SERVANTS AND TEN POUNDS 

ments, and. there they will need the Blessings coming 
to them from our Lord's then Own Servants, through 
their "Gifts" (given his servants before he left them), 
of "Wisdom. Knowledge, Truth, Love, Healing, Prophecy, 
Discernment, Miracles, Tongues and Teachings. Then the 
Prophet's Declaration will be fulfilled. Isa. 35:1-10. 
o. "The second said thy pound (of Silver) has gained 
five pounds." Represents, this class of servants' ability 
in the Kingdom's Teachings. Psa. 145:11; Matt. 6:33; 
I Thess. 2:12. 

Surely the worthy success of this Servant, ought to 
be about the average of the Lord's Servants now; and 
perhaps our Lord meant the average to be about that. 
An average of these Ten Heavenly Gifts would be Five 
then. Who in this age of sin. pain, and sickness, can 
obtain five of these, the easiest? Answer is. No one. 
Yet any of the Lord's Servants in our day, can by prayer 
and watchings, and some knowledge by studying the 
Bible, and get some Faith by good works, get some Love; 
by loving his Cause, his Word, and his Brethren, and get 
some understanding and ideas of Prophecy, by giving to 
others, of what we now know, of God's Word, and thereby 
strengthen us to know more. 

p. "Have authority over five cities." Represents, that 
the Reward will be in accord with our working Ability. 
Dan. 2:48: I Tim. 6:5-6; Heb. 11:26. 

When all Mankind are restored to life (John 5:28-29). 
and are restored to the conditions, they left at death 
(Eccle. 11 :3). then Cities will require Rulers or Mayors 
to teaeh the citizens, and assist them to conform to the 
Laws and Regulations of our Lord's Kingdom when set 
up Isa. 2:3: 42:5; .">! :4 : Heb. 10 ; ]6V Then "His Ser- 
vants." will "rule over the Nations," by Cities and Com- 
munities, These Conditions and Activities will prevail 
over the Earthly Classes all over the Earlli. 

The same Conditions and Activities will at the same 
time prevail over the Spiritual ('Angelic') and Divine 
Classes. These Spiritual and Divine Classes will be gov- 
erned by the "Sons of God" — those "Born of the Spirit 
of Cod." So in the Consummation of God's Plan of the 
Redemption, our Lord by his Agencies, will have Devel- 
oped Three Classes or Families: among which are the 
•Ovei-comers'* (Rev. 3:22). Any and all others then 
who will not hear, and conform to Christ's Kingdom, will 



TEN SERVANTS AND TEN POUNDS 257 

be with Satan, destroyed in the Second Death Gehenna 

Acts :::•_':<; Rev. 20:12-14. 

q. "The third said, thy Pound I laid up in a napkin," 
Represents, thai our Persona] Spirit Influence and Lighl 
arc thus hid Psa. 89:32; Matt. 5:15; Luke 12:47. 

"Thy Pound" Holy Spirit (Comforter) Influence is 
only loaned to his followers. These he Loaned while he 
was away seeking his Kingdom (John 15:26). It (thy 
Pound) must be returned to him the Nobleman, as by 
every Servant slothful or faithful at the Resurrection 
morning. The Pound of the Sluggard one. will then be 
given to the Faith fid One. This implies, that this Com- 
forter Holy Spirit will be active with the Lord's Ser 
vanis. in the Millennial Reign of Christ. It will not be 
a Comforter then as now. but then it will be a Guide 
as well and an Exhibitor — "leading us into all Truth," 
that is now Revealed in the Bible, and "will show us 
thing's to come," for the coming a<r<-s. John 10:7-16; 
Gph. 1 :9-12; 2:6-7. 

r. "Out of thine own mouth will I judge thee." Repre- 
sents, Our actions here in tins life, when we have given 
ourselves to him by a covenant of Sacrifice. We then, 
make our own Future. Psa. 50:5; Eccle, 6:1'-'; II ('or. 
6:1; Heb. 12:23. 

A Slothful Servant is shown to be his own Judge, and 
Advocate of his Lost Cause. Not thai he was a wicked 
Servant, for lie did not serve, hut. that he was sluggish 
and wanted to get his living without the sweat of his 
brow. As he was Slothful, he became wicked uninten- 
tionally, by the non-use of his Gift, but hid it in a Nap- 
kin, and then returned it to his Lord. And thus "received 
the Grace (Gift) of God in Vain" (11 for. 6:1V Now 
in this life Christ is our Advocate Mediator, until our 
death if we are Covenanters. And if we are not hut 
Slothful— Lazy— SI newish (Prov. 6 .9-11 V in our Trust 
now in this life, we will then in the Resurrection Life 
be our own Advocate "Out of thine own mouth will 1 
judge thee" for thy Slothfulness. 

Then in the Resurrection wheii any of his Servants, 
or citizens (Professors only) "receive the Grace of God — 
Gift, in Vain." they will he the "Scapegoat" Class, who 
will be "let loose" in the ""Wilderness" of Sin. and then 
"they will return again" to the world Class, from whence 
they were taken, and come into "Restitution" with the 



258 TEN SERVANTS AND TEN POUNDS 

World of Mankind (Luke 16:22-26). This Earthly Class 
of the Lord's Servants: like the First Class (those who 
have gained Ten Pounds) either Heavenly or Spiritual, 
will be a small Class in number, to hide their "Gift." It 
is inferable, that many of the Little ones unconsciously 
will put their "Pound" of Silver with the "Banker" 
(some of the Creeds) that the Creed may return it with 
Usury (interest) — the "Fear of the Lord." Isa. 11:2. 
s. "Take from him the Pound, and give it to him that 
hath Ten Pounds," Represents, the Grace or "Gift" 
Pound has been received in Vain. Eccle. 6 :12 ; II Cor. 
6 :1 ; Heb. 12 :23. 

"Take from him the pound" of Silver, implies that 
the Holy Spirit of Promise will be taken from any of us, 
his Servants, if we smother it in a "Napkin," by Evil 
Speaking, Bitterness, Wrath, Anger and Malice, and thus 
"grieve the Holy Spirit"— The "Comforter" (Eph. 4: 
29-32). This Parable Deals with our Lord's professed 
Followers in this life, and all of his "Servants" Now. 
While the Parable in Matt. 25 :14-30, Deals with his Fol- 
lowers in the Resurrection Life, when He will Deal with 
a different Class of his Followers. Those Servants of 
that Age, will be "His Own Servants" on the Divine 
Plain, like Himself— " Sons of God." (Compare Matt. 
25:14, with Luke 19:13). The Servants of this Parable 
who Consecrate in this life, and prove successful, will 
become "His Own Servants" — his "Brethren." Begotten 
while Dead, and "Born of the Spirit of God" in the Res- 
urrection, into a New Creation, "Sons of God" like him- 
self. And with Him then All be "Brethren." Matt. 
23 :8 ; 25 :40 ; 28 :10. 

t "Bring hither my enemies and slay them," Represents, 
The typical Second Death — Typified by the slaying of 
these Enemies in this life, who were not willing that He 
should reign over them in the Resurrection Life. I Sam. 
20:15; Psa. 37:20; I Cor. 15:25. 

"When the Universal Kingdom of Righteousness is fully 
Established, at the End of the 1000 years, all his Enemies 
will be slain in the Second Death — Gehenna. Cut off from 
Life. Forever and Forever. (Matt. 25 :46 ; Rev. 20 :13-14) . 
For the 28th Parable in Luke, see Explanations of this 
same Parable in Matthew's Parables, page 97. 

These Passages in Matthew's 23rd. 25th and 28th chap- 
ters, with many others like them, belong to the Resurrec- 



FIG TREE AND ALL OTHER TREES 259 

lion Life; and apply when his True Followers— those 
Begotten in, and through Death, will be "Born again" 
through Resurrection, 'Sons of God"— being Sons of the 
Resurrection, being with Him "the First Horn from the 
Pea.!" — and "First Born of every Creature" (Col. 1: 
15-18). These with many other Scriptures would not be 
true if applied to us in this life. But applied to the Res- 
arrection, and the Life following this, they are all plain 
and easy to be understood. For in this life, his "Breth- 
ren" would be his mother Mary's Children Matt. 12:46; 
Mark 3:31; Luke 8:19). This New Creation, are the 
Sons of God, born of the Spirit of God. But, the Re-Gen- 
eration (Matt. lf):28), is the Restoration from Sin and 
Death to perfection of Future Life, as our Lord told his 
Disciples, that Those who "follow him in this Regenera- 
tion," when he sits in his Throne (and Ins "Brethren" in 
that Age with him) they (his Disciples, not his Apostles . 
with the Worthy Saints of the former Ages, "would sit on 
Twelve Thrones, Judging the Twelve Tribes of Israel." 
While the Apostles would sit with Him in His Throne in 
Heaven, and become the Supreme Judges, on the Divine 
Plain, and His Disciples to become the Superior Judges 
on the Earthly Plain. Matt. 10:28. 



29. THE PARABLE OF THE FIG TREE, AND ALL 
OTHER TREES. Luke 21 :29-33. 

Glossary. 

The scene of this Parable is laid in tin 1 Resurrection 
Dispensation. It sets forth the Doctrines of the "Resur- 
rection of the Race, in the Second Presence of Christ 
Jesus — the Jesus that was manifested in the Flesh. At 
that time it was Jesus Christ — the Christ that was to be 
after "his Resurrection," and more fully so when the 
Whole Dead Race is Resurrected. And showing 1 the dis- 
turbing Elements of the Heavens and the Earth. "Men's 
hearts failing- them for fear," when they shall see the 
Great Trouble coming, spoken of by Daniel ; trouble that 
must take place on all the Kingdoms of the Earth. Re- 
stored to them (the Race) since the Resurrection, by 
Satan, and their Dominant Wills. A struggle for Mastery 
by all the Nations that have existed since the World 
began, will be the Great Trouble in the last struggle. 



260 FIG TREE AND ALL OTHER TREES 

As the Scriptures declare ; all Nations with their gov- 
ernments and Kings (all of them) must have a Resurrec- 
tion, and he Established again in the countries, where 
they all went down in death. The above fact is declared 
in the many passages of the Resurrection and Restoration 
of the Children of Israel, into their "Own Land." The 
Israelite Nation, being taken and set up as a Type of all 
the Nations of the Race. What the Bible , declares of 
Israel, is declared of all the Nations. "The Powers of 
the Heavens shall be shaken" says our Lord (Matt. 24: 
29). Not heaven over our heads, nor where God s Throne 
is. but the Powers (Governments), and the "Elements" 
of those Heavens, are to be shaken. Elements means, the 
"Winds" or "Air." and "Clouds" of rain and "hail." 
Heavens means all. Not Heaven, but "Heavens" — many 
Governments. 

These Elementary disturbances will make havoc among 
the then Restored Nations, and "then" shall they (the 
people of the nations) "See the Son of Man (Christ again 
'manifetsed' in or with Flesh) coming in a Cloud with 
Power and Great Glory" — 27th verse. Then, in the "Due 
Time" will He gather his Church — Ecclesia — and set up 
his Kingdom, and subdue the Nations and bring them all 
into it, And this work will make Trouble with the Na- 
tions and with Satan himself. Then Satan will be 
"chained" in the Bottomless Pit a thousand years. And 
the Great Trouble as was never known, spoken of by 
Daniel, and others will be on (Jer. 2 :27 ; Dan. 12 :1 ; Mark 
13:24: Rom. 8:35; Rev. 7:14). Our Lord encouraged his 
Disciples, to look up, and lift up their Heads, for their 
Redemption (Apolutrosis — getting away from the trouble, 
or shielded from it) draweth nigh (28th verse). Then 
Jesus spake this Parable to them to give them Cheer. 

a. "Behold the Fig Tree," Represents, the Jewish Nation 
when they went down, then at their Resurrection. I Sam. 
25:18; Isa. 34:4; Rev. 6:13. 

Our Lord took the noted Fig Tree to represent the 
Israelites as a Noted Fig Tree, standing in a prominent 
Place, and called his hearers' attention to this particular 
Nation, as being like a leafless Fig Tree just after a win- 
ter. As they will be after their death, and winter quar- 
ters from A. D. 70 to their resurrection. 
b "And all the Trees," Represents, all other Nations 



FIG TREE AND ALL OTHER TREES 20 

before and at their Resurrection. Jer. 2'J:17-lb; Nah. 
3:12-13; .las. 3:10-13. 

His Disciples' attention was called to other Leafless 

trees, as representing all Other Nations. These other 

Nations, with the Jewish Nation, are represented as just 
coming out of the death state, apparently lifeless (leaf- 
less), without homes, lamilies or governments, but, ready 

to reorganize as soon as possible alter their resurrection, 

like deciduous (Leafless) trees waiting for summer Sims 
ami breezes, and warm sunshine. "Behold" says our 
Lord, this natural and every spring occurrence. Teaching 
us that every year is a Type of the Millennial Dispensa- 
tion of the Ages. So the Age to Come (the Resurrection 
Age) is the beginning of the next year of the "Ages to 
Come." Eph. 2:7; Col. 1 :2.V27. 

c. "When they now shoot forth," Represents, all the 
world of mankind coming up to the Second Life. Jol> 
8:16-1!»; Isa. 27:7-!); Eze. 31:15-18 j 36:8-16. 

In this Spring Time of the Resurrection year age, "now 
shoot forth," signifying that the nations will commence 
to live, and act as they did in this life, before thej went 
into the First Death. Their Memories being preserved 
through death (Luke 16:25). No change as Solomon Bays 
"In the place when' the Tree falleth there it lieth," until 
it is raised. This implies or suggests a truth, that were 
an individual or nation goes into death, there in that 
place or country, they will he restored to life at the Res- 
urrection. They are all to "Come out of their Graves," 
says Ezekiel and Jesus. And Daniel Bays, Nebuchadnez- 
zar saw the stone cut out of the Mountain, and saw it 
smite the Nations, and he saw it strike the feet of the 
Image — as the temporal Governments then "stood before 
him." When he saw the Stone Kingdom — Christ's King- 
dom, smite in the "Feet," they all — Babylonian. Medo- 
Persian, Greecian, and Roman, "went down together" as 
a "Confederacy" — Type of Church Union (which cannot 
be done to these Nations this side of the Resurrection), 
and became, as the Chaff of the summer threshing floor ; 
and the Winds (of God's Spirit) "blew them all away" 
into Christ's Universal Kingdom, filling the whole Eartli 
(Dan. 2:34-35). Mark you, it will not be the people then 
that will be blown away, to destruction, but the govern- 
ments will be blown away to destruction, and the People 
blown into the Stone Kingdom. Dan 2 :37-45 ; John 5 :28 :29. 



262 FIG TREE AND ALL OTHER TREES 

Then says the Prophet Zepaniah, "Will I turn to them 
(the People) a pure Language (when their Governments 
are "blown away as the Chaff of the summer threshing 
Floor"), then they may all call upon the name of the Lord, 
and serve him with one consent (Zeph. 3:9). The four 
preceding verses of Zeph. 3, plainly declare how the Race 
will when risen, at once go back "to their Former Estate" 
of Habits and Governments. Then he says, "the Lord 
will rise up to the Prey," and destroy the nations (gov- 
ernments), and then (after that) he will give the Nations 
(peoples) one "Pure Language" — "the Language of Ca- 
naan" (Isa. 19 :18). It will not be the Hebrew Language, 
nor any of the languages of today, but, it will be the Lan- 
guage that God gave to Adam, and was used by the Race, 
until the Confusion of that Language at Babel. Gen. 11 : 
1-9. 

Then, at that time, the Inhabitants with a Confusion of 
Languages, scattered in all the Earth, where they died 
and was buried, and now just been Risei, again, will be 
gathered into one Central Kingdom at Jerusalem in Pales- 
tine, to be the Kingdom of our Lord God and his Christ — 
the Church (Rev. 11 :15). Then, all the world of mankind, 
from Adam to the last Dispensation (except the Mongrel 
Race that was destroyed in the Flood, so they have had 
no resurrection) will come forth from their "Graves," 
with their old habits and old Ideas of Governments. After 
then, these old Habits and Ideas "will be done away." 
But the People then with a Universal Language, so they 
can understand each other, will be united into one Uni- 
versal government, Earthly and Heavenly — and be called 
' ' The Kingdom of God, and the Kingdom of the Heavens." 

d. "Ye know that Summer is nigh at hand," Repre- 
sents, the Time of the Blessings of Abraham's Seed is at 
hand. Eze. 21 :27-28 ; Luke 1 :32 ; Gal. 3 :8-9. 

When ye (my Disciples) see these things come to pass— 
these Leafless trees, apparently dead shooting forth, ye 
(my Disciples) do know of yourselves that summer is nigh 
at hand. You know it by past experience (of other years) , 
that the Summer is near. So when you (my Disciples) 
"are risen," and see all the Race risen, and resuming 
their Old Governments, then you will surely know, that 
the summer is nigh, for the Kingdom of God, and the 
Kingdom of the Heavens, to now be set up. Then you will 



FIG TREE AND ALL OTHER TREES 263 

know that the Lord God hath spoken it, by me. lsa. 4ti: 
9-11. 

e. "So Likewise ye when ye see these things come to 
pass," Represents, the Great Change going on from Evil 
or dead Conditions, to Good or Life Conditions, to be very 
Visible, [sa. 25 :l-4 ; Rom. 9 :17-20 j Heb. 12:11-13. 

So when ye see the Covenant that Cod made with Ahia 
ham years ago, is about coming to pass in its Promised 
Blessings to all the Race (Gen. 12:3), then ye are to Re- 
joice with Pentecostal Shoutings. Typified in the Feast 
of Pentecost (Lev. 23:10-14; Acts 2:3 I, on the 4th Day of 
the 3rd Month — Fourth Covenant (New Covenant of Jer. 
31:31), and the Third Dispensation (Millennium Bph. 1 : 
10-11). Then "ye" with all who follow after you, are to 
Bless and Praise Cod tor the Resurrection of all the dead, 
Typified by the Feast of Trumpets I Lev. 23:23 25; 1 Cor. 
15:52) on the 1st Day of the 7th Month, a Sabbath age; 
and the Feast of Atonement (Lev. 23:26-32; Rom. 5:13 
on the 10th Day of the 7th Month, a thousand years Sal>- 
bath — a Grand Jubilee. And continue to worship God, 
for Seven more Milenniums, Typified by the Feast of Tab- 
ernacles (Lev. 23:33-36) on the 15th Day to the 22d of 
the 7th Month, being a Grand-Grand Jubilee of Seven 
Thousand years of Rejoicings in Cod's Eternal Kingdom. 
Hallelujah! Amen. 

f. "Know ye that the Kingdom of God," Represents, 
that Christ will be present for the work of Raising the 
Dead, etc. Matt. 12:28; 21 :31 ; Acts 1 :3 ; I Cor. 4 :20. 

Here we see the Earthly phase of the Kingdom of God, 
which includes all the Race, except those who have a part 
in the "Better Resurrection" — called the First Resurrec- 
tion, that is. the First in Importance — "The Sons of God" 
(Heb. 11:35; Rev. 20:5-6). The world dead in Adam, 
rise First in time and afterward become First in Import- 
ance, as the Foundation or Base of the Kingdom. 

g. "Is nigh at hand." Represents, the Due Time is near 
at hand when the Foundation of the Kingdom will be 
placed in Zion. Dan. 4 :3 ; Matt. 5 :20 ; I Thess. 2 :12 ; II 
Tim. 4:1. 

"Is nigh at hand." This part of God's Kingdom is not 
at hand, but is nigh at hand, that is soon to be established. 
The foundation is to be laid "up" with Stone — "Tried 
Stone. ' ' It seems from the tenor of the Scriptures on this 
Subject, it is the Earthly or Human Part of God's King- 



264 FIG TREE AND ALL OTHER TREES 

dom that will be established after the Heavenly or Divine 
phase is; the Heavenly Phase to be up in the "Air" — 
Divine Conditions and Laid First, and then the Earthly 
Phase will be laid "up" to it Last. Though the Earthly 
Class will be raised First from the Dead, and they will be 
built up Last. So the First shall be Last, and the Last 
shall be First. Mark 10 :30-31 ; 13 :28-30. 

"The Dead in Christ shall Rise First," says Paul in I 
Thess. 4:14-18. And all the world is "asleep in Jesus" 
(dead as he was dead). "Dead in Christ" Paul declares. 
And therefore they (the Race) must arise First. This 
agrees with Paul's other teachings on the Resurrection of 
the dead in I Cor. 15:21-22. All the Race is a dead Race. 
Hence we are all dead in Adam, and will be made alive in 
Christ, because he Lives. In other words, Christ pur- 
chased the Race as a dead Race. So the Race is Dead in 
his Possession, "in Him," and the Race will all be made 
alive by the Father, because Christ was made alive by the 
Father. So now in this life, we are all alive in Adam, and 
now also dead in Christ's possession — "purchased posses- 
sion" (Psa. 74:1-2; Eph. 1:14). And when all are raised 
again, as Paul says. Christ will make us all alive in him. 
For "as we all die in Adam" because we are alive in Him, 
and "as we are all made alive in Christ" because we are 
all "dead in Christ." 

Again Paul says, "every man in Ins own order;" Christ 
the First Fruits (first fruits of the Resurrection in Im- 
portance — of the Divine Nature — Immortality), after- 
wards "they that are < !hrist \s at his coming,"that is some- 
time during his Millennial Presence — Greek Parousia. 
The question with us is. did Paul mean, that the Resurrec- 
tion of the Race, will be as universal as the Death of the 
Race. Certainly Yes. Hence the Church Class who is to 
be his Pody-Guard in the Resurrection Age, as they will 
get a Special Resurrection "out from among the Dead." 
Paul wanted to so live, that he "might know Him then," 
and the "Power of His Resurrection," if by any means 
"he might attain unto" this Special (Ex-anastasis) Res- 
urrection — a standing up — out from the Dead (Phil. 3:9- 
11). Paul desired to so live, and press forward, that when 
he got a "part in the First Resurrection," he wanted to 
attain unto a higher Degree of Resurrection — Resurrection 
to the Divine Nature. Which would be an Exchange of 
the Human, for the Divine Nature. This should be the 



FIG TREE AND ALL OTHER TREES 265 

desire and aim, of all of Christ's humble Followers. Are 
you my dear Reader thus desirous .' If so it is of the 
promptings of the Holy Spirit the Comforter. "Quench 
not the Spirit." 1 Thess. 5 :19. 

h. "Verily I say unto you. this generation," Represents, 
the Jewish Nation then, being raised to Life. Deut. 32: 
7-8; Psa. 12:6-7; Esa. 60:15-17. 

"This Generation"— the Israelite Nation, a part of 
which he was then addressing, and making them his illus- 
tration of the Fig Tree. You my Countrymen, will live 
again and be here, and see all these things. So said the 
Master. And he inferred that their people, though cul off 
as a Nation in his sight, yet it would (the Jews would) 
hold their Identity, all down the Ages, this side of the 
Resurrection, and be eye witnesses to all the Calamities. 
I have just been telling you. Well has the Master said, 
my words shall not pass away until all these things be 
fulfilled. 

i. "Shall not pass away until all he fulfilled," Repre- 
sents, the Israelites shall continue as a people in the Res- 
urrection Life until all these things I am telling you he 
fulfilled. Psa. 141 :ti-7 ; Is;,. 26:19; Kzc :57:11-14, 20-26. 

"Shall not Pass away Till all he Fulfilled." That is, 
the Israelites, the Lord's people from Jacob to A. D. 70. 

would he Raised from the Dead, and gathered to Jerusa- 
lem and live to see the Fulfillment of these Things, and 
Share in His Kingdom Hlessings. So in the Resurrection 
of all the Race, in which they will have a part Interest, 
and will Witness to our Lord's words. So we need not 
stumble over this passage of Scripture; as we all have to 
Stumble if we put the words of the Scene of this Parable 
in this Dispensation, when it does not belong to this Age, 
to make common Sense. Oh ! Let us "Rightly divide the 
words of Truth. " II Tim. 2 :15. 

j. "Heaven and Earth shall pass away." Represents, 
that this Arrangement and Order of Heaven and Earth 
shall be dissolved or materially Changed. Psa. 102 :25-26 ; 
Matt, 5 :18 ; Luke 16 :17. 

These shall pass away ; not that there will be no more 
Literal Heavens and Earth, but the present arrangement 
of the Literal Heavens and Earth. Primarily the literal 
heavens above our heads will be Changed again (as they 
have been Changed in Ages gone by), so the present Order 
will pass away (II Pet. 3:7-14), "pass" to make room for 



266 FIG TREE AND ALL OTHER TREES 

a new order of things. The Literal Heavens surrounding 
the Earth were very materially changed once at least 
since Adam, as is evidenced in the Shells and Bones of 
Sea Fishes, and Sea Animals — Serpents, that are found on 
the top of very high Mountains and elevated plains, far 
from the seas. The same things are seen in the Stratas of 
the Earth's surface. Most probable all of these things did 
occur at the time of the Flood. Gen. 7 :10-24. 

There were Seas on the Earth before the Flood, in their 
Bounds (Psa. 104:6-9; Isa. 40:12). But in the Flood the 
Fountains or Foundations of these were broken up, so 
where there were Seas then, since have become "Dry 
Laud," and the dry places then, are now Seas. Evidences 
are, that the Mountains appeared after the Deluge. The 
Literal arrangement of the Surface of the Earth "that 
then was" Perished says Peter (II Pet. 3 :5-6). All Living 
Creatures and Vegetation, that had life at the time Per- 
ished, but not the Earth itself. "The Earth abideth For- 
ever. ' ' Psa. 104 :5-13 ; Eccle. 1 :4. 

The Heavens above our heads were materially changed, 
and also materially changed was the Surface of the Earth. 
The fact is, the Great Change that occurred in the Heav- 
ens, brought the Flood of waters upon the Earth. The 
Atmosphere before was so arranged, that there were no 
clouds in the Firmament above, hence it could not Rain. 
The Earth before, was watered by a mist that was formed 
at the Surface of the Earth, by a coolness of the evenings, 
after the Hot days of a Cloudless Sky. Thus Vegetation 
grew then, very luxuriantly. All animals drank water 
by eating grass and foliage of trees, in the "evenings and 
the mornings. ' ' In God ? s plan and purpose, he caused this 
arrangement to pass away "by water." He set the Rain- 
bow in the Clouds, and promised he would no more de- 
stroy the world with water, which surely it will be no 
more. As the Rainbow is only the Effect of a law of 
nature that Changes not. More Permanent than "the 
Laws of the Medes and Persians." So no more Flood, but 
next be Fire. 

The Present Heavens and Earth (arrangement) will 
Pass away says our Lord. And Peter says, they will both 
similarly ' ' pass away by Fire. ' ' So the next passing away, 
will be the Destruction of all Creatures and Vegetation 
that has life. Peter says, when it occurs, we shall look for 
a New Heavens and a New Earth, wherein dwelleth Right- 



FIG TREE AND ALL OTHER TREES 267 

eousness." The Firs) World Perished by Water Literally, 
and the Second world (Arrangements) will Perish by Fire 
Literally. Then the New Arrangemenl of Things will 
Endure Forever (II Pet. 3:11-14; Zeph. 3:8; I Cor. 3: 
13 15). Oh! won't that be Glorious. Praise God for his 
Mercy Endureth Forever. Psa. 136:1-26. 
k. "Bui my words shall not pass away." Represents, 
(iod's Word is Yea and Amen. Psa. 100:5; lsa. 55:11; 
II Pet. 3:5. 

Tins Sure Prophecy, "but my words shall not pass 
away," is, after they are Fulfilled, they then will endure 
Forever. They will be Waterproof and Fireproof. Im- 
plying, that the Things he has spoken are the Words of 
God, whose Words will not return unto him, until they 
accomplish the Things he Purposes lsa. 35:8 13). Our 
Lord warns his Disciples and us. to take heed that our 
Neat -is be not overcharged with the Cares of this World. 
so we be better prepared for the Events coming in t he 
Future, for all the World will be overtaken in Ignorance, 
as a wild animal is taken in a snare. Luke -1 :34 36. 



THE KM). 



MAR 11 19U 



1 



